Fu al-ikam

The Pearls of Wisdom

Ibn Arab
Chapters 1-! translated b" #r$ %ukhtar &ussain Ali 'ith sele(tions from )as"ari*s Commentar"
Contents+
Ch$1 ,ein- and That is the .eal
)as"ari*s Commentar"
Ch$/ The #i0ine 1ames
)as"ari*s Commentar"
Ch$ 2 The Immutable Ar(het"pes and a remark (on(ernin- the %anifestations of the 1ames
Ch$ 3 4ubstan(e and A((ident A((ordin- to the People of Allah
Ch$ 56position of the 7ni0ersal Worlds and the Fi0e #i0ine Planes
Ch$1 ,ein- and That is the .eal
Shaykh al-Akbar Mohyiddin ibn al-Arabi
Fusus al-Hikam (Pearls of Wisdom)
Translation: Dr Mukhtar Hussain Ali
8no'! that ,ein- 9ua ,ein- is neither e6ternal e6isten(e nor mental! sin(e ea(h one is a t"pe of
e6isten(e$ ,ein- itself is not sub:e(t to (ondition nor is it restri(ted b" either absoluteness or
restri(tion$ It is neither a uni0ersal nor a parti(ular! nor (ate-ori;ed b" -eneralit" or parti(ularit"$
It is one! but not 'ith a oneness superadded to its 5ssen(e! nor is it multiple! sin(e ea(h one of
these! a((ompanies ,ein-! in a((ordan(e 'ith its respe(ti0e de-rees and stations! indi(ated b" the
0erse! <.aiser of .anks! possessor of the Throne$= ,ein-! therefore! be(omes absolute! limited!
uni0ersal! parti(ular! -eneral! spe(ifi(! unitar" or multiple! 'ithout e6perien(in- an" (han-e in it
its 5ssen(e and realit"$
,ein- is not a substan(e! for a substan(e e6ists e6ternall" 'ithout a lo(us! nor is it a 9uiddit"!
'hi(h 'ere it to e6ist 'ould also be in a lo(us$ It is not like spe(ifi( substan(es! 'hi(h need bein-
and its (on(omitants for its reali;ation$ 1or is it an a((ident! sin(e an a((ident is defined as that
'hi(h e6ists in a lo(us! or a 9uiddit"! 'hi(h 'ere it to e6ist 'ould be in a lo(us$ ,ein- does not
e6ist in the sense that it has a bein- superadded to it 'hi(h 'ould ne(essitate its restri(tion to a
lo(us$ ,ein- is not (on(ei0ed mentall" or e6ternall"! rather! its e6isten(e is essential and
established b" itself and not b" somethin- differentiated from it$ Additionall"! if it 'ere an
a((ident! it 'ould subsist in a lo(us that essentiall" pre(edes it in e6isten(e! and 'ould result in
the e6isten(e of a thin- prior to itself$ %oreo0er! the e6isten(e of both >substan(e and a((ident? is
superadded to them! 'hereas! it is not possible for ,ein- to be superadded to itself! sin(e the
definition of both is deri0ed from it! -i0en that ,ein- is more -eneral than and separate from
either >substan(e or a((ident?$
,ein- is not a mental (onstru(t! as posited b" the mis-uided! be(ause of the reali;ation of its
5ssen(e 'ithout a thinker (on(ei0in- it! abo0e and be"ond their (on(epts! rational or other'ise! as
mentioned b" the Prophet @pea(e and blessin- be upon himA <Allah 'as! and there 'as nothin-
else 'ith &im$= A realit" that (an be (on(ei0edB=(onditioned b" asso(iation=Brationall" and
(on(eptuall" does not ne(essitate its bein- <un(onditioned b" an"thin-= as 'ell$ Therefore! it is
not an e6istential mental attribute su(h as ne(essit" or (ontin-en("! for the 1e(essar" and the
(ontin-ent! respe(ti0el"$ It is the most uni0ersal of all thin-s be(ause of its uni0ersal pre0alen(e
and embra(in- of 9uiddities! e0en to the e6tent that it presents the ideas of absolute non-bein-
and relati0e non-bein- 'hen (ontemplated in the mind$ The mind determines the differen(e
bet'een the t'o! namel" the impossibilit" of one of them! and the possibilit" of the other$ 4in(e
that for 'hi(h e6isten(e is possible! its none6isten(e is also possibleC and other su(h propositions$
,ein- is more manifest 'ith respe(t to its reali;ation and its identit" su(h that is said that it is
self-e0ident! althou-h it is more hidden than e0er"thin- else 'ith respe(t to its 9uiddit" and
realit"$ The one 'ho is the most kno'led-eable in (reation! spoke the truth 'hen he said in his
suppli(ation! <We ha0e not kno'n Dou 'ith a full kno'led-e of Dour realit"$=1othin- either in the
mind or in e6ternal e6isten(e is reali;ed e6(ept throu-h ,ein-! for it en(ompasses all thin-s b" its
5ssen(e and all are thin-s are sustained b" it$ Were it not for ,ein-! there 'ould be nothin- in
e6isten(e! either in the e6ternal 'orld or in the mind$ Thus! ,ein- sustains all thin-s! rather is
identi(al 'ith all thin-s$ It is ,ein- that self-dis(loses in its different de-rees! and manifests
throu-h their forms and realities! either noeti(all" or in e6ternal realit"E >,ein-? is (alled the
<9uiddit"!= (al-mahiya) or the Immutable Ar(het"pes (ai-a!yan al-thabita)" as 'ill be dis(ussed in
(hapter three! Fod 'illin-$ There is nothin- intermediate bet'een ,ein- and non-bein-! :ust as
there is absolutel" nothin- intermediate bet'een an e6istent thin- and a non-e6istent thin-$
)uiddit"! ho'e0er! is intermediate bet'een its spe(ifi( e6isten(e and non-e6isten(e$ 4omethin-
that is purel" (on(eptual does not ha0e reali;ation in a(tualit" (nafs a#-!amrf# and the present
dis(ussion (on(erns that 'hi(h has reali;ation$ ,ein- has neither (ontrar" nor like$ 4in(e!
(ontrar" and like are t'o e6istents that are either opposed to ea(h other or are e9ual to ea(h
other$ ,ein-! on the other hand! is different from all realities! be(ause the e6isten(e of their
opposite and the reali;ation of their like is utterl" separate from it$ This is indi(ated b" the 0erse!
<1othin- is like unto &im$=1G ,ein- 9ua ,ein- is oneE therefore! another e6isten(e (annot be
reali;ed fa(in- it$
Throu-h ,ein- (ontraries are reali;ed and likes are sustained$ Indeed! it is ,ein- that manifests
itself in the form of (ontraries and other forms! ne(essitatin- the :oinin- of both sides of a
(ontradi(tion$ 4in(e ea(h side >of the (ontradi(tion? ne-ates the other! the differen(e bet'een the
t'o sides is onl" (on(eptual$ &o'e0er! in ,ein- all aspe(ts are united sin(e manifestation and
hiddenness and all (ontrar" e6istential 9ualities are annihilated in ,ein- itself! so there is no
distin(tion e6(ept (on(eptuall"$ Pri0ati0e attributes despite their belon-in- to non-bein- also
pertain to ,ein- from one point of 0ie'$ 5a(h of the differin- aspe(tsB'ith respe(t to their mental
e6isten(eBis the identi(al 'ith all others! and sin(e both >(ontraries? are :oined in ,ein- itself
the" are :oined in mental e6isten(e as 'ell$ 4in(e! 'ere it not for the e6isten(e of both >in ,ein-?
the" 'ould not ha0e been able to :oin$ The inabilit" of both to :oin in e6ternal e6isten(eB'hi(h is
one t"pe of absolute ,ein-Bdoes not ne-ate their :oinin- in ,ein- 9ua ,ein-$
>,ein- 9ua ,ein-? does not a((ept di0ision and partition! essentiall"! in the mind or in e6ternal
realit"! for it is simple$ It! therefore! does not ha0e -enus! differentium! or definition$ It does not
a((ept intensifi(ation or de(line in its 5ssen(e! sin(e both are (on(ei0able onl" 'ith respe(t to
either stati( >a((idents? su(h as bla(kness and 'hiteness! ea(h of 'hi(h adheres in a separate
lo(ation! or non-stati( >a((idents?! 'hi(h are oriented in a (ertain dire(tion su(h as in(rease and
de(rease in the (ase of motion! and non-in(rease and de(rease! intensit"! and 'eakness$ 5a(h of
these pairs adheres to ,ein- in a((ordan(e 'ith its manifestation and its hiddenness in some of its
de-rees! :ust as o((urs 'ith stati( essen(es su(h as bodies! or non-stati( essen(es su(h as motion
and time$
,ein- is absolute -ood and e0er"thin- that is -ood is from it! b" means of it! and subsists throu-h
its essen(e and for its essen(e sin(e it is not in need of an"thin- outside itself for its reali;ation! for
it issubsistentand established b" itself and establishes all others$ It has no be-innin-! other'ise it
'ould be in need of an e6istin- (ause for its (omin- into bein-! for it 'ould be (ontin-ent$ It has
no end! other'ise it 'ould be sub:e(t to non-bein- and be des(ribed b" its opposite! or it 'ould
under-o in0ersion$ ,ein- is pre-eternal and e0erlastin-! the First! the Hast! the %anifest and the
&idden! be(ause all that is manifest in the Iisible or hidden in the 7nseen returns to it$
,ein- is omnis(ient 'ith respe(t to all thin-s be(ause of its en(ompassin- of all thin-s b" its
5ssen(e$ The a(9uisition of kno'led-e b" >an" other? kno'er takes pla(e throu-h a -i0en means$
Thus! bein- is more entitled to ha0in- kno'led-e! rather all perfe(tions are ne(essar" for it and all
attributes are established b" it! su(h as life! kno'led-e! 'ill! po'er! hearin-! 0ision! et(! for it is
the Hi0in-! the 8no'er! the Jne 'ho 'ills! the Po'erful! the &earin-! the 4eein-! b" its o'n
5ssen(e not b" means of an"thin- else$ It atta(hes all thin-s 'ith their perfe(tions! rather it
manifests throu-h its epiphanies and its transformation in 0arious forms representin- those
perfe(tions$ Thus! it be(omes sub:e(t to essen(es/1 sin(e the" are spe(ifi( e6istents subsumed in
the de-ree of 4in-ularit" (martabat al-ahadiyya) and manifest on the de-ree of 7nit" (martabat al-
$ahidiyya)
,ein- is a unitar" realit" possessin- no multipli(it"$ %ultipli(it" of its manifestations and forms
does not 0iolate the oneness of its 5ssen(e$ 5ntifi(ation >of its manifestation? and distin(tion does
not take pla(e b" an entifi(ation superadded to its 5ssen(e! sin(e there is nothin- in e6isten(e in
(ontrast to it for it to share 'ith it in one thin- and distin(t from it in another$ That is not
in(ompatible 'ith its manifestation in spe(ifi( de-rees! rather it is the ori-in of all entifi(ation of
the names and attributes and their manifestation in the >di0ine? kno'led-e and e6ternal 'orld$
It possesses a oneness that is not in opposition to multipli(it" rather! it is the ori-in of the oneness
that is in (ontrast to it >multipli(it"?$ Its oneness is identi(al 'ith its 4in-ular 5ssen(e and the
7nit" of the names that (ontrasts 'ith multipli(it"B'hi(h is the shado' of that ori-inal oneness
of the 5ssen(eBand is also identi(al 'ith it from one perspe(ti0e! as 'e 'ill e6plain! Fod 'illin-$
,ein- is pure li-ht! sin(e all thin-s are per(ei0ed throu-h it$ It is manifest b" itself and throu-h it
thin-s are made manifest$ ,ein- is the li-ht of the unseen hea0ens! the spirits! the earth of bodies
and forms! be(ause all of these are reali;ed and e6ist throu-h it$ It is the sour(e of all spiritual and
(orporeal li-hts$
The realit" of ,ein- is unkno'n to other than it$ It (annot be e6pressed as the (osmos @ ka$nA! or
o((urren(e (husul)" or reali;ation(taha%%u%)" or subsisten(e (thubut)" if the 0erbal noun is intended!
sin(e all of these 'ould then be ne(essaril" a((idental$ If! ho'e0er! 'hat is meant b" these terms is
the same is 'hat is meant b" the 'ord <bein-!= then there is no dispute! in the same 'a" that the
people of Allah ha0e used the 'ord the (osmos (ka$n) to mean e6isten(e of the 'orld$ In that (ase!
,ein- 'ould not be an" these! 'hether the" are substan(es or a((idents! as :ust mentioned! nor
(an its realit" be kno'n! e0en thou-h it is kno'able 'ith respe(t to its ipseit"$ Ierbal definition
must take into a((ount -eneral usa-e of the term in order to pro0ide (o-niti0e 'orth$
<,ein-= ($u&ud) is more (urrent than the (osmos but other than it! ne(essaril"$
Feneral bein- ($u&ud al-amm al-munbasit) 'hi(h e6tends o0er the Immutable Ar(het"pes in the
>di0ine? kno'led-e is a shado' of it! 9ualified b" -eneralit"$ 4imilarl" mental e6isten(e and
e6ternal e6isten(e are shado's of that shado' >immutable Ar(het"pes? be(ause of the
(ompoundin- of limitations! referred to b" the 0erse! <&a0e "ou not seen ho' "our Hord has
e6tended the shado'! and if &e had 'illed! &e 'ould ha0e made it stationar"K=@Al-Fur9an+ 3A$ &e
is the 1e(essar" ,ein-! the Truth! the Florified! the %ost &i-h! subsistin- in &imself! -i0in-
subsisten(e to others! des(ribed b" the di0ine names! 9ualified b" the attributes of Hordship! (alled
upon b" the prophets and saints! the Fuide of &is (reatures to &imself! the 4ummoner of &is
manifestations throu-h &is prophets to the sour(e of &is (olle(ti0it" ('ayn&am &ami!ihiA and the
#e-ree of #i0init" (martabat al-uluhiya)
&e has indi(ated throu-h their ton-ues! <&e is throu-h &is ipseit" 'ith e0er"thin-! and b" &is
realit" 'ith e0er" li0in- thin-$= &e has also indi(ated that &e is identi(al 'ith all thin-s! b" sa"in-!
<&e is the First! the Hast! the %anifest! the &idden! and &e is a'are of all thin-s$=&is bein-
identi(al 'ith all thin-s is b" manifestin- &imself in the raiment of the di0ine names! both in the
>di0ine? kno'led-e and the e6ternal 'orld$ &is bein- other than them is b" &is hiddenness in &is
5ssen(e! &is superiorit" b" &is attributes from that 'hi(h brin-s about defi(ien(" and dishonor!
&is trans(enden(e from limitation and spe(ifi(ation! and &is bein- san(tified from the mark of
ori-ination and (reation$
&is en-enderin- of thin-s and be(omin- hidden in themB'hile manifestin- &imself in them and
&is annihilation of them at the Freater .esurre(tionBis &is manifestation in &is oneness! &is
o0er'helmin- them throu-h remo0al of their entifi(ation and their marks! and makin- them
dispersed! as in &is 'ords! <To 'hom does so0erei-nt" belon- toda"K To Allah! the Jne! the
4ubduer!= @Fhafir+ 1LA and <50er"thin- is perishin-! e6(ept &is fa(e$= @al-)isas+ MMA In the Hesser
.esurre(tion! thin-s are transformed from the Iisible 'orld to the 7nseen realm or from one
form to another in the same 'orld$
)uiddities are the forms of &is perfe(tions and the manifestations of &is names and attributes$
The" first appear in >&is? kno'led-e! then in a(tualit" be(ause of &is lo0e for manifestin- &is
si-ns! and raisin- &is banners and fla-s$ %ultipli(it" is due to forms! 'hereas &e possesses real
unit" and e0erlastin- perfe(tions$ &e per(ei0es the realities of thin-s in the 'a" that &e per(ei0es
the realit" &is o'n 5ssen(e! but not b" some other fa(ult" su(h as the First Intelle(t! et($! sin(e
these realities are the same as &is 5ssen(e in realit"! e0en if the" are other than &im b" 'a" of
entitifi(ation$ Jthers do not per(ei0e &im! as mentioned in the 0erse! <Iision does not per(ei0e
&im! but &e per(ei0es all 0ision!= @al-An*am+ 1N2A and <The" (annot (omprehend &im in their
kno'led-e!= @Taha+ 11NA and <The" do not re-ard Allah 'ith the re-ard due &im!= @al-An*am+ G1A
and <Allah 'arns "ou to be'are of &im! and Allah is most kind to &is ser0ants$= @al-*Imran+ 2NA &e
has apprised &is ser0ants of this as a kindness and mer(" lest the" 'aste their li0es in that 'hi(h
is impossible to obtain$ Therefore! if it has be(ome (lear for "ou that ,ein- is the .eal! then "ou
'ould understand &is sa"in-! <&e is 'ith "ou 'here0er "ou ma" be!= and <We are nearer to him
>the d"in- man? than "ou are! thou-h "ou do not per(ei0e!= @al-Wa9i*ah+ MA and <And in "our
sel0es! do "ou not then per(ei0eK= @al-#hariat+ /1A and <It is &e! 'ho is Fod in the &ea0ens and Fod
on the earth!= @al-Oukhruf+ M3A and <Allah is the li-ht of the &ea0ens and the 5arth!= @al-1ur+ 2A
and <And Allah en(ompasses e0er"thin-!= @Fussilat+ 3A and! <I 'ill be his hearin- and his seein-!=
@&adith )udsiA and the m"ster" in >the ProphetPs @pea(e and blessin- be upon himA? statement <If
"ou 'ere to e6tend a rope >to the lo'est le0el of the earth? it 'ould rea(h Allah!= @TirmidhiA and
similar eni-mati( statements pointin- to'ards oneness (ta$hid) in the lan-ua-e of allusions$
Remark for the People of Intuition in the Language of the Speculative Thinkers:
,ein- is ne(essar" in itself! for if it 'ere (ontin-ent! then it 'ould re9uire an en-enderin- (ause!
resultin- in a thin- pre(edin- itself$ It (annot be said that a (ontin-ent thin- does not re9uire a
(ause be(ause it is non-e6istent in our presen(e! -i0en that it is (on(eptual$ For 'e do not a((ept
that a (on(ept does not re9uire a (ause! sin(e it (annot be reali;ed in the mind e6(ept throu-h the
per(ei0er! and this is the (ause$ Furthermore! the per(ei0er is not reali;ed in the e6ternal 'orld
e6(ept throu-h e6isten(e! sin(e if e6isten(e is totall" remo0ed from him! then the result 'ould be
absolute non-bein-$ If >the per(ei0er? 'ere (on(eptual! then e0er"thin- in e6isten(e 'ould be
(on(eptual sin(e 9uidditiesB'hi(h are separated from e6isten(eBare (on(eptsE the falsit" of this
(laim is ob0ious$ The reali;ation of a thin- b" itself does not remo0e it from bein- somethin- real$
4in(e the nature of ,ein- 9ua ,ein- is obtained throu-h the spe(ifi( ne(essar" e6isten(e in the
e6ternal 'orld! it is ne(essar" for this nature to e6ist 'ithin it! but 'ithout an e6isten(e
superadded to it$ Thus! if it 'ere (ontin-ent! it 'ould ha0e needed a (ause! ne(essaril"$
Another Remark
,ein- is neither substan(e nor a((ident! as mentioned pre0iousl"$ 50er"thin- that is (ontin-ent is
either substan(e or a((ident$ Therefore! ,ein- is not (ontin-ent! but defined to be ne(essar"$
Furthermore! ,ein- does not possess a realit" superadded to itself! other'ise it 'ould be like other
bein-s in their of bein-E this is an infinite re-ress$ 50er"thin- that fits this des(ription is the
1e(essar" in itself be(ause of the impossibilit" of remo0in- the essen(e of a thin- from itself$ It
ma" be said that ne(essit" is a relation o((urrin- a((identall" on a thin-! 'hen (onsiderin- its
e6ternal e6isten(e! so that 'hi(h does not ha0e e6isten(e e6ternall" superadded to itself! is not
(hara(teri;ed b" ne(essit"$ The repl" 'ould be that ne(essit" o((urs as an a((ident for a thin- that
is other than ,ein-! from the aspe(t of its e6isten(e$ &o'e0er! if that thin- is ,ein- itself! then
ne(essit" is pertains to its essen(e and not other than it! sin(e ne(essit" re9uires absolute
otherness not :ust in >e6ternal? realit"! :ust as kno'led-e ne(essitates otherness bet'een the
kno'er and the thin- kno'n! sometimes (on(eptuall" 'hen the thin- is per(ei0ed in itself! and
sometimes as >e6ternal? realit"! 'hen it is per(ei0ed b" somethin- else$
Furthermore! e0er"thin- that is other than ,ein- is in need of it 'ith respe(t to its e6isten(e and
reali;ation$ ,ein- 9ua ,ein- is not in need of an"thin-! rather! it is independent from e0er"thin-
for its e6isten(e! and e0er"thin- that is needless from others for its e6isten(e is the 1e(essar"$
Thus! ,ein- is ne(essar" in itself$
It ma" be said that ,ein- 9ua ,ein- is a natural uni0ersal @kulli Tabi!iA" and e0er" natural uni0ersal
a(9uires e6isten(e onl" throu-h one of its indi0iduals! then ,ein- 9ua ,ein- 'ould not be
ne(essar" sin(e it 'ould re9uire an indi0idual to be reali;ed$ The repl" is that if 'hat is meant b"
the -reater premise is the natural (ontin-ent entities then this is a((eptable$ &o'e0er! this does
not "ield the abo0e (on(lusion! sin(e it is the (ondition of (ontin-ent bein-s to enter and lea0e
e6isten(e! but the nature of ,ein- does not allo' that! as 'e ha0e seen$ If ho'e0er! 'hat is meant
b" the -reater premise is somethin- more -eneral! then the -reater premise is false! and one
should meditate on &is statement! <There is nothin- like &imC=
Indeed! 'e do not admit that the natural uni0ersal is dependent upon a t"pe of e6isten(e
o((urrin- for it >e6ternall"?! (ontin-ent or ne(essar"$ 4in(e if this 'ere true! then it 'ould result
in a tautolo-"! 'hether or not the a((idental brin-s about t"pe (muna$$i!) or is indi0iduatin- This
is be(ause the a((ident is not reali;ed 'ithout its ob:e(t$ If the ob:e(t depended on the a((ident for
its reali;ation! it 'ould result in a 0i(ious (ir(le$
The truth of the matter is that e0er" natural uni0ersal! for its reali;ation in the Iisible 'orld!
re9uires its indi0iduatin- deteirninants that are effused from its en-enderer$ For its manifestation
in the 'orld of meanin- @aQam al-maani) as that 'hi(h brin-s out its t"pe! it re9uires its uni0ersal
indi0iduatin- determinants! not for the reali;ation in itself$
50er"thin- that is made a t"pe or is indi0iduated is subse9uent to its nature as -enus and t"pe
@tabiat al-&insiya $a al-nauiya) and that 'hi(h is subse9uent (annot be a (ause for the reali;ation of
that 'hi(h is prior$ .ather the (on0erse is true! and that 'hi(h makes the nature a nature is
naturall" more suitable than both to make the nature a t"pe or indi0idual! in addition to 'hat
o((urs to them b" the indi0iduatin- determinants$ All modes of e6istential indi0iduation return to
,ein- itself so it follo's that the realit" of ,ein- does not need an"thin-Bfor its e6isten(e in the
e6ternalBother than it$ In realit"! there is nothin- in e6isten(e e6(ept ,ein-$
Another Remark
50er" (ontin-ent bein- is re(epti0e of non-bein-$ 1othin- of Absolute ,ein- is re(epti0e of non-
bein-$ Therefore! ,ein- is ne(essar" in itself$ It (annot be said that the e6isten(e of a (ontin-ent
bein- is sub:e(t to non-bein-$ For 'e sa" that the e6isten(e of the (ontin-ent (onsist of its
o((urren(e in the e6ternal 'orld and its manifestations thereinE further it is one of the a((idents
of real ,ein-! returnin- to ,ein-Bin one aspe(tBinsofar as relati0eness is remo0ed from >real
,ein-?! and not identi(al 'ith it$
The re(ipient must e6ist simultaneousl" 'ith the thin- it re(ei0es! but ,ein- (annot e6ist
simultaneousl" 'ith non-bein-$ Therefore! the re(ipient >for ,ein-? is throu-h 9uiddit" not its
e6isten(e! thereof$ It (annot be said+ If "ou a((ept that non-bein- (annot atta(h to ,ein- that is
a-reed! but 'h" is it not possible for ,ein- to (ease itself and be terminatedK The repl" is+ non-
bein- is not a thin- so as to atta(h to either 9uiddit" or ,ein-$ When 'e sa" that 9uiddit" a((epts
non-bein-! it means that 9uiddit" is (apable of ha0in- e6isten(e remo0ed from it$ This (annot
appl" to ,ein-! sin(e it 'ould entail transmutation of ,ein- into non-bein-$
The possibilit" of its (essation! therefore! is ne(essitated from its essen(e! but ,ein- ne(essitates
itself b" its 5ssen(e! ne(essaril"! as mentioned! and the essen(e of a sin-le thin- (annot ne(essitate
both itself and the possibilit" of its o'n non-e6isten(e$ Thus! its e6isten(e (annot (ease$
In realit"! the (ontin-ent does not (ease to e6ist! rather! it disappears and enters the 7nseen! from
'hi(h it had emer-ed$ Jne 'ho is 0eiled maintains that it (eases to e6ist$ Ima-inin- the e6isten(e
of the (ontin-ent to (ease arises from the supposition that ,ein- has indi0iduals! su(h as e6ternal
indi0iduals as in the (ase of human bein-s$ This is not the (ase! sin(e ,ein- is a sin-le realit" that
possesses no multipli(it"! 'hile its indi0iduations are (on(ei0ed onl" in their relation to
9uiddities$ These relations are (on(eptual and are not e6istent in themsel0es so as to (ease and -o
out of e6isten(e$ .ather 'hat (eases is the relation of indi0iduations to 9uiddities$ Its (essation
does not ne(essitate the (essation or ne-ation of ,ein-! other'ise it 'ould entail the
transformation of the realit" of ,ein- into the realit" of non-,ein-! sin(e (essation of essential
,ein- is ne(essaril" non-bein-! 'hi(h is (learl" inadmissible$
Note
If there are no real indi0iduals distin(t from the realit" of ,ein-! >,ein-? is not a -eneral a((ident
for them$ If ,ein- 'ere a -eneral a((ident! it 'ould be either a substan(e or a((ident$ &o'e0er! it
has been established that ,ein- is neither substan(e nor a((ident$
,ein- 9ua ,ein- is predi(ated for relati0e e6istents! be(ause of the truth of the statement! <This
e6isten(e is e6isten(e$= An"thin- that is predi(ated for somethin- else must ha0e bet'een it and
its sub:e(t an aspe(t of unit" and an aspe(t of distin(tion$ In this (ase! the aspe(t of unit" bet'een
the sub:e(t and predi(ate @in the abo0e statementA is none other than ,ein-! and the aspe(t of
distin(tion is <this)-ness (hadhiya) 4o it is (lear that ,ein- 9ua ,ein- is identi(al 'ith the relati0e
e6istents in realit"! other'ise the" 'ould not ha0e e6isten(e! ne(essaril"$ Jne 'ho opposes this
(on(lusion -oes a-ainst the di(tates of his o'n reason! unless he uses the same term <bein-= for
them >(ontin-ent e6istents? and for ,ein- 9ua ,ein- 'ith different denotations! 'hi(h is also
patentl" false$
It is said that ,ein- does not appl" to its indi0iduals uniforml"! for it applies to the e6isten(e of a
(ause and an effe(t throu-h bein- prior and posterior! and to the e6isten(e of a substan(e and an
a((ident throu-h prima(" or its la(k thereof! and the e6isten(e of stati( and non-stati( throu-h
intensit" or 'eaknessE rather it applies to them throu-h -radation$ Whate0er is applied throu-h
-radation (an be neither identi(al 'ith the 9uiddit" of a thin- nor a part of it$
If 'hat is meant >b" -radation? is priorit" or posteriorit"! prima(" or la(k thereof! intensit" or
'eakness 'hen applied to ,ein- 9ua ,ein-! this is inadmissible sin(e these are all relati0e 9ualities
that are (on(ei0able onl" in relation to one another$ Appli(ation of -radation is from the aspe(t of
uni0ersalit" and -eneralit"! but ,ein- 9ua ,ein- is neither -eneral nor spe(ifi($
If 'hat is meant >b" -radation? is that the"are :oined to ,ein- in relation to 9uiddities! this is
(orre(t! but it does not entail -radation in ,ein- as it is sin(e the aspe(t of the lo(i of a((identals is
different from the aspe(t of ,ein-$
This is pre(isel" the 0ie' of the people of Allah! sin(e the" hold that as ,ein- des(ends in the
de-rees of e6isten(e! it be(omes manifest in the en(losures of (ontin-en("! and the multipli(it" of
intermediariesBits hiddenness intensifies! its manifestation and perfe(tions 'eaken$ Hike'ise! as
its intermediaries de(rease! its li-ht is intensified! its manifestation stren-thened! and its
perfe(tions and attributes appear$ Therefore! to appl" <,ein-= to a relati0el" stron- manifestation
is preferable to appl"in- it to a relati0el" 'eak manifestation$
In affirmation of this "ou should kno' that ,ein- has manifestations in the noeti( realm! :ust as it
has manifestations in the e6ternal 'orld$ Amon- them are -eneral affairs and uni0ersals that do
not ha0e e6isten(e e6(ept in the noeti( realm$ The as(ription of ,ein- to indi0iduals related to
9uiddities throu-h -radation is in li-ht of noeti( manifestation$ For that reason it is said that
>-radation? is (on(eptual (i!tibari)" and ,ein- 9ua ,ein- (annot be des(ribed b" >indi0iduals?
throu-h -radation! but onl" as a rationall" predi(ated uni0ersal$
This meanin- does not ne-ate its bein- identi(al 'ith the 9uiddit" of its indi0iduals! that is! from
the aspe(t of its natural uni0ersal! :ust as the natural! <animal= is onl" part of the indi0idual
>animal?! and not the sub:e(t of predi(ation$ &o'e0er! from the aspe(t of its appli(ationB
un(onditionall"Bit is a -enus that a((epts predi(ation and from the aspe(t of its bein- applied to
spe(ies of a t"pe subsumed under that natural uni0ersal! it is a -eneral a((ident$ The same is true
for e0er"thin- that is des(ribed b" -radation throu-h its indi0iduals$
The disparit" in the indi0idual instan(es of ,ein- is not in ,ein- itself! rather it is in the
manifestation of its properties! su(h as the a-en(" and re(epti0it" in (ause and effe(tE and in its
subsistin- b" itself in a substan(e! and does subsistin- b" itself in an a((identE and in the intensit"
of manifestation in the stati( essen(e! and its 'eakness in the non-stati( essen(e$ Hike'ise! the
disparit" in human bein-s is not a disparit" in the humanness itself! but in the manifestation of its
properties in them$ Were there some es(ape for ,ein- from bein- identi(al 'ith the realities of
indi0iduals! there 'ould ha0e been an es(ape for humanness from bein- identi(al 'ith the realit"
of its indi0iduals$ The disparit" found 'ithin human bein-s is not (omparable to the disparit"
found in other (reatures$ For this reason! some attain a hi-her le0el and a more sublime station
than the an-els! 'hile others a(9uire the lo'est de-ree! and a more 'ret(hed state than the
animals! as mentioned in the )uran! <The" are like (attle! rather more astra"!= and!
<We ha0e (reated man in the best form! then We brou-ht him do'n to the lo'est of the lo'$= For
that reason! <The unbelie0er 'ill sa"! <I 'ish I 'ere dust$=What has been mentioned at this
:un(ture suffi(es for the people of perspi(a(it" and 'hose inner 0ision has been illuminated b"
Allah! and for those 'ho ha0e understood the fore-oin-! 'ho ha0e deepened their -a;e in it! and
are not disabled b" the doubts of their delusi0e ima-ination and false ob:e(tions$ And Allah is the
&elper and upon &im 'e rel"$
Remark Concerning Some the Universal Stations and some Terminolog of the !roup:
The realit" of ,ein-! if (onsidered under the (ondition of nothin- a((ompan"in- it! is (alled the
#e-ree of 4in-ularit" (al-ahadiya)b" the Froup! 'herein all the attributes and names are effa(ed!
and it is also (alled the Colle(ti0it" of the Colle(ti0it" (&am al-&am)"the .ealit" of .ealities (ha%i%at
al-ha%ai%)" and the <Cloud= (al-!ama) If it is (onsidered as <(onditioned b" somethin-= it is either
(onditioned b" all of its (on(omitants! 'hether uni0ersal or parti(ular! 'hi(h are (alled the names
and attributes! then it is the #e-ree of #i0init" (al-uluhiya)" (alled b" the Froup! the 7nit" (al-
$ahidiyya) and the 4tation of Colle(ti0it" (ma%am al-&am) This de-ree! insofar as it (on0e"s the
manifestations of the namesB'hi(h are the ar(het"pes and realitiesBto the perfe(tions
appropriate to their potentialities in the e6ternal 'orld! is (alled the #e-ree of Hordship$ If it is
(onsidered as <not (onditioned b" somethin-= and <not (onditioned b" nothin-!= it is (alled the
<Ipseit" permeatin- all e6istents$=
If it is (onditioned b" the permanen(e of noeti( forms in it! it is the de-ree of the name the
Absolute &idden! the First! the 8no'led-eable! and the Hord of the Immutable Ar(het"pes$ If it is
(onditioned b" the uni0ersals of all thin-s onl"! it is the de-ree of the name! the
Compassionate (al-*ahman)" the Hord of the First Intelle(t (rabb al-!a%l al-a$$al)" 'hi(h is also (alled
the Tablet of #estin" (la$h al-%adha!)" the %other of the ,ook (um d-kitab)" and the &i-hest Pen (al-
%alam al-!ala) If it is (onditioned b" uni0ersals in them as permanent parti(ulars! 'ithout an" 0eil
from their uni0ersals! it is the le0el of the name! the %er(iful (ar-*ahim)" the Hord of 7ni0ersal
4oul (d-nafs al-kulliya)" also (alled the Tablet of #e(ree (la$h al-%adr)" the Fuarded Tablet (al-la$h al-
mahfu+)" and the %anifest ,ook (al-hadith al-mubin)
If it is (onditioned b" the spe(ifi( forms as bein- mutable parti(ulars! it is the de-ree of the name
the 5ffa(er (al-Ma!hi)" the 5stablisher (al-muthabbit)" the Fi0er of #eath (al-Mumit)" the Hife--i0er (al-
Mu!hyi)" the Hord of the 4oul Impressed on the 7ni0ersal ,od" (rabb al-nafs al-muntaba!a fi al-&ism al-
kulli)" and the Tablet of Jbliteration and 5stablishment (kitab al-mah$ $a d-ithbat) If it is
(onditioned b" re(ei0in- t"pes! spiritual and (orporeal! it is the le0el of the name the .e(ei0er! the
Hord of 7ni0ersal Prime %atter! referred to as the Ins(ribed ,ook (kitab al-manshur)" and the
Jutstret(hed Par(hment (ri%% al-manshur) If it is (onditioned b" the abilit" to affe(t! it is the
de-ree of the name the A(ti0e! also (alled the Jri-inator (al-mu&id)" the Creator (al-khdli%)" and the
Hord of the 7ni0ersal 1ature (rabb al-tabia ,d-kulliya)
If it is (onditioned b" immaterial spiritual forms! it is (alled the de-ree of the name! the All-
kno'in- (al-!alim)" the 4eparator (al-mufassil)" the Arran-er (al-mudabbir)" and the Hord of the
.ational Intelle(ts and 4ouls (rabb al 'u%ul 'a al-nufus d-nati%a) That 'hi(h the philosophers refer
to as the Immaterial Intelle(t (al-!a%l-al mu&arrad) is the 4pirit in the 0ie' of the people of Allah$
That is 'h" it is said that the First Intelle(t is the 4pirit of 4an(tit" (ruh al-%udus) What the former
refer to as the Immaterial .ational 4oul! the latter (all the &eart! sin(e uni0ersals are spe(ified in
it and 'itnessed indi0iduall" therein$ What the former refer to as the 4oul! the" refer to as the
Impressed Animal 4oul$
If (onditioned b" 7nseen material forms! it is the de-ree of the name the <Fashioner!= the Hord of
the Absolute and .elati0e Ima-inal .ealm$ If (onditioned b" material form in the e6ternal 'orld! it
is the le0el of the name! the Absolute <%anifest=! and the Hord of the #ominion (mulk)
The de-ree of the Perfe(t %an (onsists of the (olle(ti0it" of all di0ine and e6istential realms! from
the uni0ersal and parti(ular intelle(ts and souls! and the de-rees of nature to the final e6istential
des(ent$ It is also (alled the <#e-ree of the Cloud!= for it (orresponds to the #e-ree of #i0init" su(h
that there is no differen(e bet'een the t'o e6(ept that the first possess Hordship and the se(ond
re(epti0it" thereto$ For that reason he stands as the 0i(e-erent of Allah$ If "ou ha0e -rasped this!
then "ou 'ill ha0e reali;ed the differen(e bet'een the de-rees of di0init"! lordship! and e6isten(e$
A (ertain s(holar has made the #e-ree of #i0init" identi(al 'ith the First Intelle(t! due to the
in(lusi0eness of the name the Compassionate (al-*ahman) of all other names! :ust as the name Allah
is all-in(lusi0e of them$ Althou-h this is true in one aspe(t! the 0er" fa(t that the name ,enefi(ent
is subsumed under the name Allah (alls for a distin(tion bet'een the t'o de-rees$ Were there no
differen(e bet'een them! >Compassionate? 'ould not ha0e follo'ed the name Allah! in <In the
name of Allah! the Compassionate! the %er(iful$= 4o understandR
Remark
It has been mentioned that all perfe(tion that adheres to thin-s throu-h ,ein-! essentiall" belon-s
to ,ein-! for it is the Hi0in-! the 5ternal! the all-8no'in-! the Jne 'ho 'ills! the Able b" 5ssen(e$
1o attribute is superadded to the 5ssen(e! for there 'ould arise the needBfor it to brin- forth
those perfe(tionsBfor another life! kno'led-e! po'er and 'ill! sin(e it is not possible to brin-
them forth e6(ept 'hat it alread" possesses$
If "ou kno' this! then "ou 'ill kno' 'hat is meant b"! <&is attributes are identi(al 'ith &is
5ssen(e$= A -limmer of its realit" 'ill appear to "ou! its meanin- 'ill be seen to be 'hat has been
mentioned and not 'hat the mind (on:e(tures in sa"in- that the life! kno'led-e! and po'er that
emanate from &im and are (on(omitant 'ith &im! are identi(al 'ith &is 5ssen(e$ Althou-h this is
true from one perspe(ti0e! from another perspe(ti0e! ,ein- at the #e-ree of 4in-ularit" (al-
ahadiya)" ne-ates all entifi(ation$ There remains neither attribute! nor possessor of attributes! nor
name! nor named! but onl" the 5ssen(e$ &o'e0er! at the #e-ree of 7nit"(al-$dhidiya)" 'hi(h is the
le0el of the names and attributes! there are attributes! possessor of attributes! names and the
namedE it is the #e-ree of #i0init" (al-uluhiya)
The meanin- of our sa"in-! <&is e6isten(e is identi(al 'ith &is 5ssen(e!= is that &e e6ists throu-h
&imself and not throu-h the endo'ment of e6isten(e from &imself! so that e6isten(e is identi(al
'ith &is 5ssen(eBso too! &is attributes of life! kno'led-e and po'er! and all the positi0e
attributes are united! in the same 'a" that the attribute and the possessor of the attribute are
united in the first le0el >4in-ularit"?$
The mind per(ei0es >attributes? as bein- distin(t! :ust as it separates mentall" the attribute and the
possessor of the attribute! althou-h in a(tual e6isten(e the" are one$ The mind per(ei0es
kno'led-e as bein- distin(t from po'er and 'ill :ust as >it per(ei0es? a distin(tion bet'een -enus
and differentium$ &o'e0er! in e6isten(e there is nothin- other than the unitar" 5ssen(e! :ust as in
the e6ternal 'orld >-enus and differentium? (ombine in sin-le thin-! 'hi(h is t"pe$ For this
reason! Amir al-%uminin @4idna AliA said! <The perfe(tion of sin(erit" is the ne-ation of attributes
des(ribin- &im$=
In the se(ond le0el >7nit"?! kno'led-e is distin(t from po'er and po'er is distin(t from 'ill$ In
this 'a"! attributes be(ome multiple! and throu-h this multipli(it"! the names and their
manifestations be(ome multiple$ The di0ine realities are distin-uished from one another so that
kno'led-e! life and po'er! and other attributes ea(h refer to both the 5ssen(e and its permanent
realit"$ There is distin(tion amon- the attributes be(ause of their shared (onnotation (ishtirak
lafa)" be(ause these realities are from one perspe(ti0e a((idents be(ause the" are either purel"
relati0e attributes! essential attributes! attributes possessin- relation! or substan(es from another
perspe(ti0e! in the (ase of immaterial bein-s! sin(e their kno'led-e of their essen(es is one 'ith
their essen(es! from one aspe(t$ Therefore! life! po'er! and 'ill and the >unitar"? 5ssen(e are
e6alted abo0e bein- either substan(e or a((ident$
The meanin- of this be(omes (lear for one to 'hom appears the per0asi0eness of the di0ine Ipseit"
in all substan(es! 'ith 'hi(h these attributes are identi(al and from the fa(t that these realities
are spe(ifi( e6istents! and that the unitar" 5ssen(e is absolute ,ein-E that 'hi(h is limited is the
absolute 'ith the addition of entifi(ation$ This also results from the manifestations of the 5ssen(e$
Appl"in- >the attributes? to them and to the 5ssen(e is b" 'a" of usin- shared meanin- @ishtirak al-
mdna$i- throu-h -radation (al-tashklk)" 'hile appl"in- it to indi0iduals of a sin-le t"pe (nau)" su(h
as a priori kno'led-e for e6ample! is b" 'a" of appl"in- the term uniforml" (al-ta$atu!)
These realities are neither substan(es nor a((idents at times! -i0en that the" are ne(essar" and
pre-eternal! at other times! (ontin-ent substan(es o((urrin- in timeE and at other times the" are
a((idents atta(hed to substan(es$ Whoe0er per(ei0es the realit" of 'hat has been des(ribed! and
-rasps the 0arious perspe(ti0es! is e6tri(ated from doubts and mis-i0in-s$ And Allah is the Fuide$
)a"sari*s Commentar"
Shaykh Sidi Da$ud al-.aysari
/Matla! 0husus al-0ilam fi ma!ani Fusus al-Hikam)
1y Dr Mukhtar Hussain Ali
Introduction
)a"sari be-ins the Mu%addima 'ith a dis(ussion of ,ein-$ Fi0en that the sub:e(t of ,ein- is all-
in(lusi0e and la"s out the foundation of e0er" other s(ien(e! an" 'ork that aims to outline the
prin(iples of m"sti(ism must in(lude a thorou-h in0esti-ation of the nature of ,ein-$
Furthermore! b" openin- the 'ork 'ith the sub:e(t of ,ein-! )a"sari elu(idates the fundamental
issues (on(ernin- the 7nit" of Fod! &is attributes! and &is relation to the 'orld! in order to
repudiate man" of the a((usations le0eled a-ainst the 4ufis$ 4in(e man" ha0e misunderstood the
sa"in-s of the -nosti(s be(ause of their la(k of understandin- of the e6istential 'orld-0ie' of
4ufism! the" ha0e (onse9uentl" failed to -rasp (omple6 ideas su(h as di0ine manifestations! unit"
'ithin multipli(it"! or attainment to Fod$ Indeed! 'ithout understandin- the 0er" nature of ,ein-!
it is not possible to probe into se(ondar" matters in m"sti(ism su(h as the e6isten(e of the soul
and its perfe(tion! Fod*s immanen(e and trans(enden(e! and the e6isten(e of the hereafter$
Finall"! as mentioned in the introdu(tion! this s(ien(e dis(usses the manifestation of the di0ine
names! the methodolo-" of 'a"farin- of the people of Fod! their pra(ti(es! dis(ipline! and the
out(ome of their efforts! and the result of their a(tions$ Thus! understandin- Fod and &is
attributes is a prere9uisite for understandin- the method of 'a"farin- and its (orollaries$
"eing# and that it is the Real
The -nosti( uses the term the .eal (al-ha%%) to refer to Fod! Almi-ht" and is s"non"mous 'ith the
term ,ein-$ There are numerous meanin-s of the term al-ha%%" that in(lude truth! realit"! fa(t!
ri-htness! to be established! and ne(essar"$ It is also one of the epithets of Fod! referrin- to the
fa(t that &e is the sole realit"! the truth! the established! the ne(essar"! the opposite of falsehood!
and 'hose e6isten(e and realit" are pro0ed to be true$ It also refers to absolute ,ein-! the di0ine
5ssen(e! or that throu-h 'hi(h all thin-s are kno'n! so that the -nosti( 'ho obtains a'areness of
Fod! distin-uishes that 'hi(h is real and that 'hi(h is false and illusor" in e6isten(e$ The Prophet
@pea(e and blessin- be upon himA 'as asked from 'hi(h thin- did he (ome to kno' Fod! to 'hi(h
he replied! <I (ame to kno' thin-s throu2h Fod!= that is! he (ame to kno' Fod throu-h Fod! and
not throu-h (ontin-ent e6isten(e! sin(e (ontin-ent thin-s are kno'n throu-h their opposites and
sin(e Fod does not ha0e an opposite! &e (annot be kno'n throu-h them$ Furthermore! 'hat is real
is in opposition to 'hat is illusor"! and 'hat is true is in opposition to falsehood! 'hi(h is! in a
sense! illusor" as 'ell$ Fod is real! established and the 1e(essar" ,ein-! and not the ob:e(t of
ima-ination! a mental (onstru(t! or an illusion$
For this reason! the -nosti(s ha0e used the term al-ha%% to pre0ent an" attribution of (ontin-en("
to the 1e(essar" ,ein-! 'ho is the sole realit"$ Furthermore! sin(e al-ha%%" refers to ,ein-! 'hen
the -nosti( dis(o0ers ,ein-! he dis(o0ers Fod$ In the terminolo-" of the -nosti(s! Fod! the
.eal! (al-ha%%)" and ,ein- refer to one and the same realit"$
Privative Properties of "eing
1ein2 %ua 1ein2 is neither e3ternal e3isten,e nor mental" sin(e both these t"pes of e6isten(e are
manifestations of non-delimited ,ein-$ 56ternal e6isten(e is in (ontrast to mental e6isten(e!
althou-h in another sense! it is a -eneral (ate-or" that in(ludes mental e6isten(e! 'hi(h is a t"pe
of e6ternal e6isten(e$ %ental e6isten(e is a t"pe of e6ternal e6isten(e that o((urs in the mind of a
per(ei0er$ It is different from e6ternal e6isten(e in the spe(ifi( sense sin(e it does not possess the
effe(ts of the latter$ For e6ample! a person ma" (on(ei0e of the (on(ept of fire 'ithout
e6perien(in- some of the effe(ts of fire su(h as heat$
1ein2 itself is not sub&e,t to ,ondition nor is it restri,ted by either absoluteness or restri,tion This is
be(ause absoluteness is itself a (ondition and is in (ontrast to limitedness$ 5a(h is a t"pe of
(ondition and (annot be posited for ,ein- 9ua ,ein-$ In this re-ard! Imam Ali sa"s+
The foremost >sta-e? in reli-ion is kno'led-e of &im! and the perfe(tion of kno'led-e of &im is
attestin- to &im! and the perfe(tion of attestin- to &im is affirmin- &is oneness! and the
perfe(tion of affirmin- &is oneness is positin- trans(enden(e for &im! and the perfe(tion of
positin- trans(enden(e for &im is ne-atin- attributes for &imBfor e0er" attribute indi(ates that it
is other than the attributed! and that the attributed is other than the attribute$ Thus! 'hoe0er
as(ribes an attribute to Fod! the Florified! has asso(iated &im >'ith another?! and 'hoe0er
asso(iates &im >'ith another?! has re-arded &im as t'o! and 'hoe0er re-ards &im as t'o has
di0ided &im! and 'hoe0er di0ides &im has misunderstood &imE and 'hoe0er misunderstands &im
has indi(ated &imE and 'ho indi(ates &im has posited limitations for &imE and 'ho posits
limitations for &im has numbered &imE and 'hoe0er asks S'hat is &e inK* (onsidered &im
(ontained! and 'hoe0er asks S'hat is &is onK* deems &im isolated$
&ere Imam Ali is referrin- to absolute ,ein- or the di0ine 5ssen(e! 'hi(h is be"ond the limitation
of attributes and (onditions$ In fa(t! it (an be said that ,ein- trans(ends e6isten(e! in that
e6isten(e is a manifestation of ,ein-! 'hereas! ,ein- pre(edes its o'n manifestation and is not
dependent on it$ This is not to sa"! ho'e0er! that Fod does not possess attributes! sin(e it is (learl"
stated in the )uran! <To &im belon- the most ,eautiful names!= rather the names and attributes
are not superadded to &is 5ssen(e! sin(e &is 5ssen(e in its entiret" is kno'led-e! po'er! life! and
not distin(t and separate from the attributes$
4t is neither uni5ersal nor 6arti,ular Attributes su(h as uni0ersalit" or parti(ularit" (annot be applied
to ,ein- 9ua bein- but onl" to its manifestations in 0arious planes of e6isten(e$ Jnl" 'hen ,ein- is
manifested throu-h the a-en(" of the di0ine names! does it be(ome e6ternal! mental! uni0ersal or
parti(ular! unitar" or multiple! in a((ordan(e 'ith the respe(ti0e plane of manifestation$ ,ein- is
independent of all manifestations 'hereas the di0ine names ne(essitate their lo(i in order to
be(ome manifest$ Were it not for the thin-s upon 'hi(h di0ine po'er (ould be e6er(ised! the
attribute of po'er 'ould be meanin-less! and like'ise e0er" other attribute 'hi(h is in need of a
lo(us of manifestation$ 5ssential ,ein-! ho'e0er! has neither atta(hment! nor entifi(ation! nor
name alludin- to it! <There 'as Allah! and there 'as nothin- else 'ith &im$= As for the name
<Allah!= it sometimes refers to the (olle(ti0it" of the di0ine names and not the 5ssen(e itself! "et
sometimes refers to the unkno'able 5ssen(e$ The name <Allah= is deri0ed from the Arabi(
root alif" lam and ha" 'hose most basi( meanin- is Sto be perple6ed!* from aliha The 'ord takes on
the meanin- of the passi0e parti(le! ma!luh" 'hi(h means Sthat about 'hi(h the minds are
perple6ed$*Thus! 'hen <Allah= refers to the unkno'able 5ssen(e! then <1one kno's Fod but Fod$=
If! ho'e0er! it refers to the (olle(ti0it" of the names! its kno'led-e raises the 9uestion of 'hether
kno'led-e of the first entifi(ation is possible! 'hi(h 'ill be dis(ussed further in subse9uent
se(tions$
1ein2 is not a substan,e" for a substan,e e3ists e3ternally $ithout a lo,us" nor is it a %uiddity" $hi,h $ere it
to e3ist $ould also be in a lo,us 4ubstan(e is a 9uiddit" that e6ists in the e6ternal 'orld 'ithout a
lo(us! 'hile a((ident is a 9uiddit" that e6ists onl" in a lo(us$ An e6ample of a substan(e is a bod"
sin(e it does not need an"thin- but itself to subsist! 'hereas (olor is an e6ample of an a((ident
sin(e a (olor e6ists in the e6ternal 'orld insofar as it inheres in a bod"$ Althou-h substan(es e6ist
in the e6ternal 'orld independent of lo(i! the" are in need of ,ein- to subsist$ ,ein- is superadded
to substan(e and a((ident 'hile nothin- is superadded to it for its e6isten(e$ It e6ists in and of
itself and is the sour(e of all other e6istents$ Furthermore! as mentioned in the 'orks of
philosoph"! 9uiddit" is defined as essen(e! limit! or re(epta(le for e6isten(e$ A thin-*s e6isten(e is
additional to its 9uiddit" and ans'ers the 9uestion! <What is itK= What is understood b" e6isten(e
is different from 'hat is understood b" 9uiddit"! su(h that the mind di0ests the notion of
<'hatness= from its e6isten(e$ Predi(ation o((urs in the mind after ha0in- e6trapolated the
(on(ept of a thin- from its a(tual e6isten(e$ Hike'ise! ne-atin- its e6isten(e does not ne-ate the
(on(ept in the mind$
Therefore! the philosophers mention that there are! in fa(t! t'o thin-s in the e6ternal 'orld! the
e6isten(e of a thin-! 'hi(h is its a(tual e6isten(e! and the 9uiddit" of a thin-! 'hi(h is a mental
(onstru(t e6trapolated from its a(tual e6isten(e$ What is real is its e6isten(e 'hile its 9uiddit" is
the definin- limit of that thin-$ For e6ample! a tree is 'hat it is be(ause of the e6istential limits of
<tree-ness$= It is! therefore! not a mountain! nor an o(ean! sin(e the definin- limits of the latter
are not in(luded in the 9uiddit" of <tree-ness$= It is important to note that 'hat is real is e6isten(e
and not 9uiddit"! sin(e the definin- limit of a thin- is the ne-ati0e predi(ation of a thin-! that is!
'hat it is not ,e(ause the mind is a((ustomed to per(ei0in- realities throu-h 9uiddities! it
supposes that the 9uiddit" of a tree e6ists e6ternall" 'hen (ontemplatin- the statement! <The tree
e6ists$= In fa(t! 'hat is real is the e6isten(e of a thin- 'hose 9uiddit" is <tree-ness$= This 0ie' is a
reiteration of the Peripateti( 0ie' of the fundamentall" of e6isten(e! 'hi(h is e(hoed in the s(hool
of Ibn Arabi! althou-h Ibn Arabi further sa"s that all multipli(it" is a manifestation of ,ein- and
possesses no real independent e6isten(e$ Ashti"ani asserts this in his (ommentar" (itin- the Shark
al-hidaya of %ulla 4adra+
The 4ufis! amon- the monotheists! are of the 0ie' that there is nothin- in e6isten(e e6(ept the
.eal ,ein- and the 'orld is onl" the self-dis(losure! manifestation and entifl(ation of ,ein-$ The"
see nothin- in e6isten(e e6(ept Fod and &is manifestations! and the" do not 0ie' the
manifestations as an independent realit"$
4ubstan(e and a((ident are 9uiddities that e6ist be(ause of ,ein- 'hereas ,ein- e6ists in itself and
is not due to somethin- e6ternal or superadded to it$ Furthermore! ,ein- 9ua bein- is not limited
b" an"thin- and therefore possesses neither 9uiddit" nor definition$
Su$stance and Accident in the %ie& of the !nostics
In the 0ie' of the -nosti(s! 4ubstan(e is none other than the realit" of ,ein-$ 4in(e ,ein- 9ua
,ein- is neither 4ubstan(e nor a((ident! as mentioned pre0iousl"! the term <substan(e= is used
differentl" b" the -nosti(s from the philosophers$ 4ubstan(e is the shado' of the 5ssen(e! also
(alled e6tended ,ein- (al-$u&ud al-munbasit)" the First 5n-enderer (al-sadir al-a$$al)" the
Jutstret(hed Par(hment! the %uhammadan Hi-ht! or! as )a"sari 'rites in his (ommentar" on
the Fusus" <If the ,reath of the All-mer(iful is reali;ed e6ternall" and entitled! it is (alled
4ubstan(e$= )a"sari 'rites in the fourth (hapter of the Mu%addima that substan(e is that 'hi(h is
ante(edent and a((idents are that 'hi(h is subse9uent$ Thus! all entities! 'hi(h are the 'ords of
Fod! ori-inate from the ,reath of the All-mer(iful$ The former are subse9uent and are a((idents!
and the latter is ante(edent and is 4ubstan(e$
The -nosti(s use the terms <substan(e= and <a((ident= to e6plain multipli(it" ori-inatin- from
unit" in the de-ree of ,ein- that is (onsidered the first le0el of the (ontin-ent realm$ This is
be(ause the di0ine names and the Immutable Ar(het"pes are not (onsidered part of the (ontin-ent
realm! 'hereas substan(e and a((ident are (onsidered (ontin-ent$ From another perspe(ti0e!
ho'e0er! the -nosti(s do not maintain that substan(e is (reated sin(e the first entit" in (reation is
the Intelle(t! 'hi(h is lo'er in the Ar( of #es(ent than 4ubstan(e$ In the de-ree of 4ubstan(e there
is a -reater de-ree of indi0iduation and entifi(ation and the formation of t"pes$ The relationships
bet'een the di0ine names! su(h as their en-enderin-! (ombinin-! and -o0ernan(e! 'hi(h 'ill be
mentioned in the follo'in- (hapter! are applied to the realit" of substan(es as 'ell$ This is based
on the premise that there is no dis:un(tion bet'een the des(endin- de-rees of (reationE rather
realities emer-e as an emanation from a sin-le sour(e that manifests throu-h -radation$
)a"sari s s"stemati( elaboration of the ontolo-" of m"sti(ism is more (learl" understood b"
obser0in- the 'a" in 'hi(h he sho's multipli(it" emer-in- from unit" in ea(h su((essi0e (hapter$
For e6ample! the first (hapter is (on(erned 'ith the issues related to ,ein- 9ua ,ein- and the
absoluteness of the 5ssen(e$ The se(ond (hapter is an elaboration of the di0ine names! 'hi(h is the
first de-ree of multipli(it" ori-inatin- dire(tl" from the 5ssen(e "et is identi(al 'ith the 5ssen(e$
The third (hapter dis(usses the di0ine kno'led-e 'hi(h are the forms of the di0ine names$ The
fourth (hapter (ontemplates ,ein- as it relates more dire(tl" to the (ontin-ent realm! 'hi(h is the
ori-ination of multipli(it" of the (ontin-ent entities$ In the de-rees prior to this! the notion of
(reatedness is not appliedE rather effusion and emanation are more appropriate to des(ribe the
realities of the Immutable Ar(het"pes and the di0ine names$ The de-ree that is asso(iated 'ith
substan(es and a((idents is belo' the de-ree of the Immutable Ar(het"pes and the di0ine names$
T T T
1ein2 is not a mental ,onstru,t (i!tibari)" as mentioned earlier! sin(e an"thin- that e6ists in the mind
b" 'a" of mental e6isten(e is dependent on the mind of the thinker$ This 'ould impl" that either
the mind pre(edes ,ein- or is the (ause of it$ A mental (onstru(t is an" (on(ept that does not ha0e
an e6tension in the e6ternal 'orld$ For e6ample! (on(epts su(h as possession or leadership are
abstra(t notions that are based on the relations bet'een ob:e(ts that do ha0e e6tension in the
e6ternal 'orld$ <Headership= is an abstra(t idea that is applied to someone 'ho fulfills (ertain
fun(tions of -o0ernan(e for a -roup$ Hike'ise! possession! in and of itself! does not e6ist
e6ternall"! but is assi-ned to someone 'ho has a spe(ial relation 'ith an ob:e(t$ ,ein- is not an
abstra(t mental (onstru(t be(ause it has e6tension in the e6ternal 'orld$ In fa(t! both mental and
e6ternal thin-s are due to ,ein- and therefore (an neither pre(ede ,ein- nor be the (ause of it$
%ental attributes are either primar" intelli-ibles (ma!%ulat al-a$$aliya) or se(ondar"
intelli-ibles (ma%ulat al-thana$iya) Primar" intelli-ibles are propositions that the mind assesses
throu-h its immediate asso(iation 'ith the e6ternal 'orld$ When the bla(kness of (oal is obser0ed
in the e6ternal 'orld! the attribute of <bla(kness= is applied to the e6ternal e6isten(e of the (oal
and is performed immediatel" throu-h sensor" per(eption$ 4e(ondar"intelli-iblesare propositions
that re9uire the operation of the rational fa(ult" and do not ha0e e6ternal e6tension$ The (on(epts
<ne(essar"= and <(ontin-ent= are of this t"pe sin(e the rational fa(ult" must be e6er(ised and one
(annot rel" solel" on sense per(eption$ 7ni0ersals su(h as <human!= <-enus!= or <differentium=
are des(riptions of primar"intelli-iblesbut are as(ertained throu-h ratio(ination$ Furthermore!
philosophi(al se(ondar"intelli-iblesare those that des(ribe e6ternal ob:e(ts su(h as <paternit"!=
and lo-i(al se(ondar"intelli-iblesare those 'hose referent is not e6ternal! but (on(eptual! su(h as
-enus or spe(ies$
Positive Properties of "eing
4t is the most uni5ersal of all thin2s The realit" of ,ein- 'ith respe(t to its manifestation and self-
dis(losure! its embra(in- of 9uiddities and per0asi0eness in (reation is more -eneral than e0er"
e6istent thin-$ The per0asi0eness of ,ein- e0en -i0es rise to the (on(ept of non-bein-! 'hi(h!
althou-h has no e6ternal referent! e6ists in the mind$ What has e6ternal e6isten(e is the (on(ept
in the mind! not a(tual non-bein-$ Absolute non-bein- is sin-ular! and its (ontrar" is ,ein-$
.elati0e non-bein- ma" be multiple sin(e it is the non-e6isten(e of a (ontin-ent bein- su(h as
Oa"d! et($ Jr it ma" be the non-e6isten(e of the si-ht 'hen speakin- of a blind man$ .elati0e non-
bein- is different from (onditioned non-bein-! (onditioned b" time for e6ample$
1ein2 is more manifest $ith res6e,t to its reali+ation ,ein- is self-e0ident and more manifest than
an"thin- else 'ith respe(t to its reali;ation 'hile at the same time hidden 'ith respe(t to its
5ssen(e and )uiddit"$ This is be(ause thin-s are kno'n throu-h their 9uiddities and distin(tions
'hile ,ein- is 'ithout distin(tion and its <9uiddit"=1NU is 'ithout limit! (ondition! or distin(tion$
&o'e0er! sin(e all thin-s subsist throu-h ,ein-! ,ein- is not hidden! 'hile at the same time sin(e
9uiddities are b" their nature limited and (ontin-ent! nothin- in e6isten(e (an point to the realit"
of ,ein- itself$ For this reason! the Prophet @pea(e and blessin- be upon himA said! <We ha0e not
kno'n Dou as Dou ha0e deser0ed to be kno'n!= that is! one (annot kno' the realit" of Absolute
,ein- 'ithout himself possessin- absoluteness! 'hi(h is impossible$ &o'e0er! this does not
pre(lude the possibilit" of the kno'led-e of Fod throu-h (ontemplatin- &is si-ns! as it sa"s in the
)uran! <We 'ill sho' them Jur si-ns in themsel0es and on the hori;ons so it be(omes (lear that
&e is the Truth$= What is not possible ho'e0er! is kno'led-e of the 5ssen(e of Fod! either throu-h
the prism of e6isten(e or throu-h Fod &imself! sin(e <1one kno's Fod but Fod$=
1ein2 sustains all thin2s" rather is identi,al $ith all thin2s This o((urs throu-h the di0ine effusion on
the 0arious planes of e6isten(e! 'hi(h is none other than the manifestation of ,ein-$ The di0ine
effusion is di0ided into t'o t"pes! the %ost &ol" 5ffusion(al-fayd al-a%das) and the &ol"
5ffusion (al-fayd al-mu%addas) The %ost &ol" 5ffusion is the sour(e of the di0ine names! 'hi(h
emanate dire(tl" from the di0ine 5ssen(e! 'hereas the &ol" 5ffusion is the sour(e of the
Immutable Ar(het"pes (al-a!yan al-thabita)" 'hi(h emanate from the di0ine names$
The Immuta$le Archetpes
The manifestation of ,ein- o((urs initiall" throu-h the %ost &ol" 5ffusion brin-in- forth the
di0ine names! then throu-h the &ol" 5ffusion brin-in- forth the Immutable Ar(het"pes! 'hi(h are
the pre-e6istent realities in the di0ine kno'led-e$ These realities are (alled <Ar(het"pes= 'hereas
the realities of the entities are (alled 9uiddities$ The" are (alled <Immutable= be(ause the" e6ist in
the di0ine kno'led-e and do not under-o mutabilit" and transformation$ This is be(ause &is
kno'led-e is identi(al 'ith &is 5ssen(e and mutabilit" in &is kno'led-e 'ould impl" mutabilit" in
&is 5ssen(e$
The e6ternal 'orlds arise from these Ar(het"pes and are di0ided into the 1oeti( realm (alam
al-!a%l)" the Ima-inal realm (alam al-mithal)" and the material realm (alam al-mddda)" a((ordin- to
one (lassifi(ation$
4in(e ,ein- is manifested in ea(h of these realms! it is not distin(t from an" one of them! rather it
is identi(al 'ith them$ This identit" is in a((ordan(e 'ith the e6istential (apa(it" of the re(ipient
and not in a((ordan(e 'ith the absoluteness of the 5ssen(e$ 4in(e the 5ssen(e is the station of
absoluteness! alluded to in the hadith <Fod 'as and there 'as nothin- else 'ith &im!= the 5ssen(e
is behind an impenetrable 0eil! 'hi(h is independent e0en from its o'n manifestation$ &o'e0er!
manifestation o((urs in a su((ession of des(ent from the de-ree of 4in-ularit" (al-martabat al-
ahadiya) to the lo'est form of primordial matter (al-hayula al-ula)
The Immutable Ar(het"pes are either uni0ersals or parti(ulars and are (onsidered noeti( forms of
the di0ine names$ &o'e0er! the" remain in the realm of the unseenBfor the" are -o0erned b" the
name! the &idden and the FirstBand do not partake in e6isten(eE the" remain in the state of sheer
potentialit"$ 5ntities in the e6ternal 'orld are their manifestations and are (onse9uentl" -o0erned
b" the names! the Hast and the %anifest$ The philosophers (all the uni0ersals amon- them
9uiddities and the parti(ulars ipseities$
The Immutable Ar(het"pes ha0e not appeared in e6ternal e6isten(e$ For this reason! the" (annot
be (onsidered as bein- (reated or formed! :ust as ideas in the mind or the ima-ination of a person
are not (onsidered real until the" appear in the e6ternal 'orld$ This is also the reason 'h" the
philosophers (all the Immutable Ar(het"pes 9uiddities! sin(e 9uiddit" possesses neither e6isten(e
nor non-e6isten(e$ )uiddities are (on(eptual and not real! in the same 'a" that Immutable
Ar(het"pes are <(on(epts= in the di0ine kno'led-e and do not possess real e6isten(e$ If the" did
possess real e6isten(e! then e0en the impossible (ontin-ents 'ould be (onsidered real! 'hi(h is an
ob0ious (ontradi(tion$ What is meant b" <real= is that 'hi(h e6hibits effe(ts in the e6ternal 'orld$
As mentioned! 9uiddities do not ha0e real e6isten(e in the e6ternal 'orld but the" do possess
noeti( e6isten(e$ The" possess real e6isten(e on the plane of di0ine kno'led-e sin(e Fod*s
kno'led-e is identi(al 'ith &is 5ssen(e$ The -nosti(s ha0e preferred to name the ob:e(ts of di0ine
kno'led-e as the Immutable Ar(het"pes instead of 9uiddities be(ause the latter are onl" reali;ed
throu-h e6isten(e 'hile the former are ontolo-i(al realities that are identi(al 'ith the realit" of
,ein-$ That 'hi(h e6ists in the e6ternal 'orld is 9uiddit" and e6isten(e$ The former is (on(eptual
and e6trapolated! and the latter is real and possesses effe(ts$ &o'e0er! the Immutable Ar(het"pes
(annot be 'ithout e6isten(e -i0en that di0ine kno'led-e is not separate from the 5ssen(e! and all
that e6ists is none other than ,ein- and its manifestations$ This leads to an important distin(tion
bet'een e6ternal e6isten(e and noeti( e6isten(e on the plane of di0ine kno'led-e! namel"! that
9uiddities do not ha0e real e6isten(e in the e6ternal 'orld e6(ept 'hen e6isten(e is superadded to
them! 'hereas on the plane of di0ine kno'led-e! 9uiddit" and e6isten(e are united$ This is
be(ause in the hi-her de-rees of bein- there is a -reater de-ree of simpli(it" and ontolo-i(al
(omprehensi0eness and a lesser de-ree of multipli(it"$
The ontolo-i(al status of the Immutable Ar(het"pes is superior to that of the 9uiddities that are
(ontemplated in the mind! for it is possible to (on(ei0e of a thin- 'ithout 'itnessin- its
reali;ation in the e6ternal 'orld$ &o'e0er! sin(e the Immutable Ar(het"pes are noeti( realities
and ha0e real e6isten(e on the plane of di0ine kno'led-e the" are not 'ithout their effe(ts in the
'orlds! namel"! the 'orld of spirits! the Ima-inal .ealm! and the e6ternal 'orld$ Vust as the di0ine
attributes e6ist on the di0ine plane of 7nit" and ha0e real e6isten(e that affe(t e0er" subordinate
de-ree of ,ein-! the Immutable Ar(het"pes possess a form of e6isten(e in e0er" subordinate
de-ree of ,ein- appropriate for that de-ree$ )uiddities in the mind of a per(ei0er are (onsidered
mental e6isten(e and are the 'eakest form of e6isten(e! sin(e its effe(ts are limited to the mind
and do not e6tend to the e6ternal 'orld$ If those (on(epts find reali;ation in the e6ternal 'orld! it
is ,ein- that produ(es those effe(ts and not the 9uiddities themsel0es$
4in(e the di0ine names are realities that do not possess form in and of themsel0es! it is onl"
throu-h the di0ine self-dis(losure on the plane of the kno'led-e that the" possess form$ Det! sin(e
the" are noeti( in nature! <form= is applied onl" metaphori(all" be(ause Fod*s kno'led-e is
identi(al 'ith the 5ssen(e$ Therefore! <entifi(ation= is more appropriate for the Immutable
Ar(het"pes and <form= is more appropriate for e6ternal entities$ Vust as the di0ine names are
(onsidered di0ine perfe(tions on the plane of the di0ine 7nit"! the Immutable Ar(het"pes are
di0ine perfe(tions on the plane of di0ine kno'led-e$
As mentioned earlier! ,ein- self-dis(loses in des(endin- de-rees of perfe(tion! ea(h de-ree
possessin- a -reater de-ree of multipli(it"$ The Immutable Ar(het"pes are the first de-ree of
multipli(it" sin(e the <multipli(it"= of the di0ine names is onl" the distin(tion of their realities
and the" remain on the plane of 7nit"$ )a"sari 'rites in the third (hapter of
the Mu%addima" <These forms emanate from the di0ine 5ssen(e b" the %ost-&ol" 5ffusion and
initial self-dis(losure! b" means of di0ine lo0e and the petition b" the 8e"s of the 7nseen$=
As )a"sari mentions in the fourth (hapter! the Immutable Ar(het"pes (an be 0ie'ed as an isthmus
bet'een the di0ine names and the e6ternal entities$ If 0ie'ed from the perspe(ti0e that the" are
forms of the realities of the di0ine names! the" are bodies for spirits$ If 0ie'ed from the
perspe(ti0e that the" are noeti( forms for e6ternal entities! the" are spirits for bodies$ This is
be(ause there is no distin(t separation in the de-rees of bein-! as in the 'ords of the )uran! <Dou
'ill not see in the (reation of the All-%er(iful an" in(on-ruit"$ Hook a-ain! do "ou see an" riftK=
,ein- is a (ontinuum emanatin- from a sin-le sour(e! in the same 'a" that the sun*s ra"s emanate
from the sun! and the differen(e bet'een the sour(e and its emanation! the -i0er and re(ipient!
differ onl" in aspe(t$ 5a(h de-ree of e6isten(e in relation 'ith the de-ree abo0e it is (olored b"
multipli(it" and unified in relation to the de-ree belo' it$ Furthermore! that 'hi(h is ontolo-i(all"
hi-her in e6isten(e possesses -reater a(ti0it" and unit"! and -o0ernan(e$ This is 'h" the -nosti(s
sa" that the Immutable Ar(het"pes possess re(epti0it" for the effusion that emanates from the
di0ine names! (alled the %ost &ol" 5ffusion! and the e6ternal entities possess re(epti0it" for the
effusion pourin- forth from the Immutable Ar(het"pes! as mentioned b" Ibn Arabi in the first
(hapter of the Fusus" <The re(ipient is onl" due to the %ost &ol" 5ffusion$= &o'e0er! a(ti0it" and
re(epti0it" e6ist both bet'een the de-rees of e6isten(e as 'ell as 'ithin a spe(ifi( de-ree$ 4ome of
the di0ine names are a(ti0e in relation to others! su(h as the %others of the 1ames and the
7ni0ersal 1ames in relation to the #au-hters of the 1ames and Parti(ular 1ames$
The de-ree of 4in-ularit" is the de-ree of ,ein- in 'hi(h all multipli(it" is effa(ed! e0en the
multipli(it" of the di0ine names$ It is the first entifi(ation of ,ein- 'here the names are in
(olle(ti0it" and (omprehensi0eness$ 7nit" is the de-ree of bein- 'hi(h embra(es the names but in
respe(t of their infinite ontolo-i(al potentialities$ It in(ludes all the modes of bein- but in
potential$ 4in(e the 5ssen(e does not possess an" entifi(ation! it is onl" at the de-ree of 7nit" that
the Immutable Ar(het"pes (ome into bein-! embra(in- the m"riad ob:e(ts of (reation$
T T T
1ein2 at the de2ree of the 7ssen,e and i6seity is unkno$n to e5erythin2 but itself It (an neither be kno'n
nor defined and is the Absolute 7nseen$ 50en the term ,ein- or e6isten(e is used in a metaphori(al
'a" sin(e ,ein- is in fa(t! abo0e e6isten(e$ Its realit" is hidden behind the 0eil of ina((essibilit"!
su(h that e0en the names and attributes (annot be spoken of$ Whate0er (an be kno'n of it is due
to one of its manifestations! and the aspe(t of similarit" (tashbih)" 'hile the unkno'abilit" of its
5ssen(e is due to the aspe(t of its trans(enden(e (tan+ih)
There is nothin2 intermediate bet$een 1ein2 and non-bein2" &ust as there is no intermediate bet$een an
e3istent thin2 and a non-e3istent thin2 &o'e0er! the philosophers ha0e said that 9uiddities o((up" an
intermediate position bet'een the t'o in the sense that the definition of 9uiddit" does not
presuppose either the e6isten(e or non-e6isten(e of a thin-$ The (on(ept of a tree does not
ne(essitate its e6isten(e nor does it ne(essitate its non-e6isten(e$ It is simpl" a mental (onstru(t
that is indifferent to both bein- and non-bein-$ In fa(t! 'hat e6ists is the (on(ept in the form of
mental e6isten(eE the e6isten(e of a (on(ept in the mind is not the thin- itself$ What e6ists in
e6ternal realit" is onl" ,ein-! not 9uiddities in and of themsel0es$ Contraries and likes and the
multipli(it" that arises from them are 9uiddities that are reali;ed in e6ternal realit" throu-h
,ein-! 'hi(h is unitar"$
Throu2h 1ein2 ,ontraries are reali+ed and likes sustained It is unitar" 'ithout distin(tion and
differentiation$ What is obser0ed in the e6ternal 'orld b" 'a" of (ontraries is the manifestation of
,ein- in a((ordan(e 'ith the e6istential (apa(it" of the re(ipient$ %anifestation of <'hiteness= is
other than the manifestation of <bla(kness= from the point of 0ie' of 9uiddit"$ ,oth! ho'e0er! are
manifestations of ,ein-! and the limitation is due to the limitation of material e6isten(e$
4in(e material e6isten(e is the lo'est realm and that farthest remo0ed from di0ine unit" and is at
the utmost e6tremit" of multipli(it"! it is the in(apa(it" of this realm that does not allo' for
(ontraries to e6ist simultaneousl"$ %aterial bodies do not possess the (apabilit" to ha0e more than
one form impressed upon them at an" one time! unlike spiritual and non-material substan(es that
ma" possess (ontrar" 9ualities at one time$ The immaterial soul! for e6ample! ma" possess
(ontrar" properties be(ause it is not limited to the (onfines of matter$ As e6isten(e approa(hes the
hi-her realms! it sheds multipli(it" and partakes further in unit"! thus be(omin- more
(omprehensi0e and less differentiated$ A similar relation e6ists bet'een the 4in-ularit" and 7nit"
'here the latter is a unit" that opposes multipli(it" and is the shado' of the former$ The former!
ho'e0er! is a unit" that is not in (ontrast 'ith an" multipli(it"$
Althou-h ,ein- is unitar" and 'ithout differentiation 'ith respe(t to the 5ssen(e! there is
-radation in e6isten(e 'ith respe(t to its manifestations$ 50er" realm of e6isten(e that is (loser to
the 5ssen(e throu-h the first entifi(ation! that is! the station of 4in-ularit"! subsumes all that is
belo' it$ 50er" hi-her ontolo-i(al realm is more (omprehensi0e! simple! luminous! and -o0erns
that 'hi(h is belo' it$ That is 'h" multipli(it" is an attribute of the lo'er dimensions of e6isten(e
'hile it is used 'ith reser0ation 'hen speakin- of the names and attributes be(ause of their
pro6imit" to and union 'ith the 5ssen(e$
Jften the metaphor of the sun is used to des(ribe this relation bet'een unit" 'ithin multipli(it"$
From one perspe(ti0e! the ra"s of the sun are distin(t from the sun in that the" displa" indi0idual
properties! 'hile from another perspe(ti0e the" are none other than the sun$ Were it not for the
-entleness and subtlet" of the sun*s ra"s! life 'ould not ha0e been possible! 'hile at the same time
e0er"thin- perishes at the ra"s* sour(e$ The (loser one is to the sun! the -reater the intensit" of
the ra"s and the lesser the differentiation! so that at a (ertain point the distin(tion bet'een the
ra"s and the sun itself disinte-rates$ In a similar 'a"! the realms of e6isten(e are in one sense
distin(t realities makin- possible the e6isten(e of the (reatures in ea(h respe(ti0e realm! "et at the
same time the" are not separate and independent of ,ein- itself$ ,oth perspe(ti0es must be borne
in mind if one is to understand the (ontradi(tor" relation bet'een unit" and multipli(it"$ In
des(ribin- this relation Imam Ali sa"s! <&e is in all thin-s but not (ontained 'ithin them! &e is
outside of all thin-s but not isolated from them$=
Pri5ati5e attributes des6ite their belon2in2 to non-bein2 also 6ertain to 1ein2 1e-ati0e propositions that
indi(ate that 'hi(h (annot be predi(ated about ,ein- are in realit" taken from positi0e
predi(ations of ,ein-! for the meanin- behind ne-atin- (ontin-en(" for ,ein- is in fa(t positin-
the ne(essit" of e6isten(e for it$
81ein2 %ua 1ein2- does not a,,e6t di5ision and 6artition ,ein- is simple and not (omposed of parts$ It is
not (omposed of parts in the e6ternal 'orld su(h as matter and form! sin(e matter and form are
both t"pes of ,ein-$ If ,ein- 'ere (omposed of somethin- that re9uires it for its o'n e6isten(e!
,ein- 'ould pre(ede itself sin(e the (omposite parts of ,ein- 'ould pre(ede ,ein- itself$
Furthermore! ,ein- is not (omposed of 9uantit" sin(e 9uantit" is an a((idental 9ualit" of bodies!
'hi(h also ne(essitates ,ein- for its e6isten(e$ ,ein- is not (omposed of mental attributes su(h as
-enus and differentium sin(e both are b" definition limitations of e6isten(e and re9uire ,ein- for
their reali;ation$ 4in(e ,ein- per0ades all thin-s it has neither limit nor definition and thus
(annot be (omposed of -enus and differentium$
4u(h definitions are used in dis(ursi0e reasonin- and are based on the apparent properties of
thin-s$ This t"pe of kno'led-e is a(9uired kno'led-e ('ilm husuli) and does not -i0e (ertaint"$ The
-nosti(s do not rel" on this kno'led-e sin(e it does not pertain to the essen(e of thin-s and their
trans(endental sour(e! -i0in- preferen(e to immediate kno'led-e ('ilm huduri)" 'hi(h is a(9uired
throu-h immediate spiritual 0ision$ #efinin- <man= throu-h its 9uiddit" as a <rational animal=
does not indi(ate the realit" of the human bein-! 'hi(h (an onl" be kno'n throu-h spiritual
insi-ht and un0eilin-$ Vust as .umi sa"s!
The $orld!s forms are foam u6on the Sea 4f you are a man of 6urity" 6ass beyond the foam9
Contin-ent e6isten(e has form and limit 'hile ,ein- (annot be limited b" form$ Thus! ,ein- is
simple and not (omposed of parts on 'hi(h it mi-ht depend for its subsisten(e$
'ivision of the Contingent
The (ontin-ent is di0ided into the possible (ontin-ent and impossible (ontin-ent$ The latter is
further subdi0ided into those (ontin-ents that ma" be (on(ei0ed rationall" but do not possess
reali;ation in the 'orlds be(ause of their impossibilit" and those that do not possess reali;ation in
the e6ternal 'orld be(ause the" are eternall" hidden in the Absolute 7nseenE the" are the names
referred to b" the Prophet as the <.eser0ed 1ames= (al-asma al-musta!thara) 'hose kno'led-e is
reser0ed onl" for Fod$ The first t"pe of (ontin-ent is one that is h"potheti(al and has no realit"
either in the mind or in e6ternal e6isten(e! su(h as the supposition of the :oinin- of a
(ontradi(tion$ For e6ample! it is impossible to (on(ei0e that a thin- (an simultaneousl" e6ist and
not e6ist at the same time and pla(e$ What is (on(ei0ed is the h"potheti(al proposition of its
e6isten(e and not the thin- itself$ That is! it has no referent either in the mind or in e6ternal
realit" and is subsumed under the (ate-or" of absolute non-bein-$ It ma" be asked! if one (an
(on(ei0e of <the :oinin- of a (ontradi(tion in the mind! ho' (an it be (onsidered absolute non-
bein-! 'hile it has mental e6isten(eK It ma" be replied that 'hat e6ists in the mind is the
h"potheti(al (on(ept of the <:oinin- of a (ontradi(tion= and not the thin- itself! sin(e b" definition
the thin- is impossible to (on(ei0e$
As for the impossible (ontin-ent entities that e6ist in the Absolute 7nseen! the" are impossible
be(ause the" (an ne0er appear in the manifest realm$ Impossibilit" is as(ribed to them e0en
thou-h the" e6ist in the di0ine kno'led-e! be(ause their essen(es seek the &idden and flee from
the %anifest$ Their parti(ular forms are noeti( di0ine realities on the plane of di0ine kno'led-e$
There is no possible (ontin-ent entit" that does not seek its manifestation in the e6ternal realms
and does not re(ei0e it$ If some entities 'ere to re(ei0e e6isten(e o0er others! it 'ould undermine
the realit" of Fod*s ma-nanimit"! 'hi(h b" its 0er" nature -i0es all thin-s its due! namel"
e6isten(e$ Jr it 'ould result in the in(lination of a 9uiddit" to'ards non-e6isten(e! 'hile its
realit" ne(essitates e6isten(e$
Another di0ision of the (ontin-ent entities is that of substan(e and a((ident$ 4ubstantial entities
are either simple immaterial entities! su(h as spirits! intelle(ts! and souls! or simple material su(h
as elements or (ompoundE su(h as (on(epts in the mind 'hi(h (onsists of -enus and differentium!
or thin-s that e6ist both in the mind and e6ternal 'orld$
4t does not a,,e6t intensifi,ation or de,line in its 7ssen,e ,ein- 9ua ,ein- does not under-o intensit"
and 'eakness in its 5ssen(e be(ause these are applied onl" to a((idents su(h as <bla(kness= and
<'hiteness= that e6ist in a spe(ifi( lo(us$ There is no -radation in the realit" of ,ein-E rather
-radation ori-inates at 0arious le0els of e6isten(e -i0en that it is the sour(e of multipli(it"$ The
-nosti(s su(h as 4adr al-#in al-)una'i=! Ibn Turka! and SAbd al-.a;;a9 al-8ashani ha0e ne-ated
the idea of -radation in the essential realit" of ,ein-! sin(e this 'ould undermine the foundation
of essential oneness of ,ein-$ This 0ie' is based on the -rounds that positin- -radation in
e6isten(e does not 0iolate the oneness of 5ssential ,ein- sin(e ,ein- per0ades all thin-s and is not
separate from it either from the point of 0ie' of its 5ssen(e or names$ In the same 'a" that
5ssential ,ein- embra(es the m"riad 9uiddities 'ithout under-oin- an" (han-e or distin(tion in
its 5ssen(e! -radation in e6isten(e is not superadded to the 5ssen(e$ It is both one 'ith the 5ssen(e
insofar as the 5ssen(e embra(es e0er"thin-! and distin(t from it insofar as nothin- en(ompasses it$
1ein2 is absolute 2ood and e5erythin2 that is 2ood is from it 50er" -ood that appears in e6isten(e is
from it and subsists throu-h it$ Foodness in this sense is ontolo-i(al and not ethi(al! that is!
e6isten(e is a form of -ood and non-bein- a form of e0il$ This definition of -ood e6tends in the
ethi(al dimension as 'ell su(h that e0er" -ood a(tion is in fa(t a spiritual realit" that the soul
a(9uires in(reasin- its ontolo-i(al perfe(tion thereb"$ Hike'ise! e0er" e0il deed is the defi(ien(" of
the soul in a(9uirin- the appropriate ontolo-i(al perfe(tion$ In the philosophi( sense e0il is non-
bein- or the soul*s inabilit" to rea(h a parti(ular perfe(tion! 'hile -oodness is the soul*s
a(9uisition of it$
4t has no be2innin2:4t has no end ,ein- 9ua ,ein- is neither pre(eded nor follo'ed b" non-bein-!
and it e6ists neither throu-h a (ause nor is it transformed into non-bein-$ Transformation of
,ein- into non-bein- is impossible! be(ause the 0er" definition of ,ein- is the ne-ation of non-
bein-$ ,ein- (annot remain itself and at the same time transform into non-bein-$ In a similar
fashion! the number <one= (annot under-o transformation into the number <t'o!= 'hile still
maintainin- the definition of oneness$ ,ein- is the &idden! the %anifest! the First and the Hast$
When ,ein- self-dis(loses! it be(omes manifest! 'hile still remainin- hidden$ In other 'ords! all
realities emanate from ,ein- be(omin- manifest from the hiddenness of their Immutable
Ar(het"pes! and return to the &idden after their allotted period in the 'orld e6pires$
1ein2 is omnis,ient $ith res6e,t to all thin2s 50er" attribute in(ludin- life! kno'led-e and po'er not
onl" ori-inates from ,ein-! is sustained b" ,ein-! but is also at one 'ith ,ein-$ That is! e0er"
attribute in e6isten(e is in realit" a di0ine attribute and name$ 4in(e all thin-s ori-inate from
,ein-! ,ein- is more entitled to be 9ualified b" the attributes than the (ontin-ent bein-s$ ,ein-
besto's these attributes on the (reatures in a((ordan(e 'ith their ontolo-i(al re(epti0it"$
Therefore! 'hen a (reature has the abilit" to see or hear it is throu-h the di0ine name of the
&earin- and 4eein- that it a(9uires the abilit" to do so! and it be(omes the lo(us of manifestation
of these names$ If man has the (apa(it" to kno' and see! ho' (an it be that ,ein- is not all-
kno'in- and all-seein-K
&o' (an it be that kno'led-e! po'er! and 'ill! be attributed to man and not be attributed to Fod!
upon 'hom (reation is essentiall" dependentK In fa(t! no (reature possesses an" perfe(tion e6(ept
that it is a perfe(tion of ,ein- in the form of manifestation$
The forms of (ontin-ent realities follo' their essen(es! 'hi(h are 9uiddities annihilated on the
le0el of 4in-ularit" but manifest on the le0el of 7nit"$ In another sense! ho'e0er! the essen(es also
depend on (ontin-ent thin-s so that the" ma" be reali;ed throu-h them$ Ibn Arabi 'rites! <The
-nosti( sees that (auses are also (aused b" their effe(ts! be(ause the (ause remains in a state of
non-bein- 'ithout the reali;ation of its effe(t$=11G In this 'a" there is a mutual ne(essitation
bet'een (ause and effe(t$ Another e6ample is that of the student and tea(her$ In one aspe(t the
student follo's the tea(her b" attendin- to his instru(tions! "et on the other hand the tea(her
follo's the student in instru(tin- the student in a((ordan(e 'ith his needs and in a((ordan(e 'ith
his (apa(it"$ Hike'ise! the lo'er planes of e6isten(e depend on and follo' the hi-her planes 'hile
at the same time the hi-her planes re9uire and therefore need the lo'er planes in order to be(ome
manifest$
As for essen(es bein- obliterated at the station of 4in-ularit"! this is due to the fa(t that it is the
plane on 'hi(h there is neither form nor tra(e of an"thin-! e0en the di0ine names$ The ob:e(ts of
e6isten(e first appear at the station of 7nit" in the form of the di0ine names and then des(end
sta-e after sta-e throu-hout the 0arious realms of e6isten(e$
1ein2 is a unitary reality 6ossessin2 no multi6li,ity %ultipli(it" arises throu-h the manifestation of
,ein- 'hi(h is unitar" on the le0el of the 5ssen(e but multiple 'ith respe(t to the forms of its
manifestation$ The )uran alludes to this in the 0erse! <50er" da" &e is upon some task!= @al-
.ahman+ /GA that is! e0er" moment &e manifests &imself throu-h the perpetual en-enderin- of
(reation$ This is 'hat the -nosti(s (all entifi(ation (ta!ayyun)" or the manifestation of ,ein- in a
(ertain aspe(t 9ualified b" the ontolo-i(al re(epti0it" of the re(ei0er b" 0irtue of its essen(e$ It 'as
mentioned pre0iousl" that the station of 4in-ularit" does not allo' for an" form or tra(e$ This
does not impl" that e6isten(e is in a state of absolute non-bein-E rather! it has no entifi(ation at
this station$ That is! all realities are in a state of (olle(ti0it" su(h that it mi-ht be said that the" are
en(ompassed and absorbed b" Absolute ,ein- and no lon-er ha0e an" indi0idual e6isten(e$
4t 6ossesses a oneness that is not in o66osition to multi6li,ity ,ein- is one despite the multipli(it" of its
manifestation$ In the same 'a" that 0isible li-ht appears unified "et the diffra(tion of its ra"s
throu-h a prism brin-s forth the multiple (olors from 'hi(h it is (omposed! the multipli(it" of
,ein- manifests itself in the prism of e6isten(e$ This is 'h" the -nosti( sees Fod in e0er"thin-! or
from another perspe(ti0e sees nothin- but Fod$ Imam Ali said! <I did not see an"thin- e6(ept that I
sa' Allah 'ith it! before and after it$= Therefore! these manifestations are not superadded to
,ein-! rather ori-inate from ,ein- and are one 'ith it$ In the same 'a" that a sin-le person ma"
be both father and son! ,ein- is 9ualified b" multiple desi-nations all of 'hi(h refer to the same
entit"$
There are ho'e0er! different t"pes of unit" referred to b" the -nosti(s$ The first t"pe is true unit"!
also referred to as -eneral unit" or absolute unit"$ This t"pe of unit" does not allo' for an"
multipli(it" or dualit" 'hatsoe0er! either (on(eptuall" or in realit"$ This is 'hat the -nosti(s refer
to as ,ein- 9ua ,ein-! and it permeates all le0els of (reation$ The se(ond t"pe of unit" is the unit"
of the names or relati0e unit"! and it is the ori-in of all multipli(it"$ %ultipli(it" here is the
multipli(it" of the names! not of (ontin-ent e6isten(e! sin(e the names are one 'ith the di0ine
5ssen(e! but indi0idual 'ith respe(t to their o'n essen(es$ Therefore! the unit" of di0ine names is
due to their unifi(ation 'ith the 5ssen(e but subordinate to the absolute unit" su(h that it is the
shado' of its unit"$ The oneness of absolute unit" is not superadded to its 5ssen(e! unlike the
names 'hose unit" is (olored 'ith the multipli(it" of their indi0iduation$ Another t"pe of unit" is
numeri(al unit" that is in (ontrast to dualit" and multipli(it"! sin(e the number one is (on(ei0ed
in relation to the number t'o! three and so on$
1ein2 is 6ure li2ht sin,e all thin2s are 6er,ei5ed throu2h it It is manifest in and of itself and throu-h its
luminosit" e0er"thin- else is made manifest$ It illuminates the hea0ens of the unseen and the
spirits! that is! the immaterial and noeti( realms$ These realms are luminous b" their essen(es
althou-h their li-ht is a ra" of the pure di0ine li-ht$ The earth of material bodies refers to
(orporeal e6isten(e! 'hi(h is the earth in relation to the unseen 'orld$ It is the sour(e of all
spiritual and (orporeal li-ht! 'hi(h (onsists of the -nosti( s(ien(es and sensor" ob:e(ts!
respe(ti0el"$
The reality of 1ein2 is unkno$n to other than it 1one kno's the realit" of ,ein- but ,ein- itself$ ,ein-
is neither the (osmos(ka$n)" nor o((urren(e (thubut)" nor reali;ation (taha%%u%)" sin(e it is more
-eneral and (omprehensi0e than ea(h$ 5a(h is an e6pression of ,ein-*s entifi(ation not ,ein- 9ua
,ein-$ Althou-h the kno'led-e of ,ein- is self-e0ident! the realit" of the essen(e of ,ein- (annot
be kno'n$ It is a self-e0ident realit" 'hose innermost aspe(t is hidden$ The follo'in- passa-e
e6plains the reason for ,ein-*s unkno'abilit"+
<Fod*s in0isibilit" is due to the se0erit" of &is manifestation! and &is remoteness is be(ause of &is
e6treme pro6imit"$ If an entit"*s manifestation 'ere to be more e0ident than kno'led-e! notion!
and kno'er! and if it 'ere to be nearer than the thin- is to itself! su(h intense manifestation
ne(essaril" (reates in0isibilit" and su(h e6treme pro6imit" (reates distan(e= $
;eneral 1ein2 (al-$u&ud al-am al-munbasit) $hi,h e3tends o5er the 4mmutable Ar,hety6es is a shado' of
the essential realit" of ,ein-! sin(e it is the ori-ination of entifi(ation throu-h the auspi(es of the
%ost &ol" 5ffusion (al-fayd al-a%das) It is also referred to as the &ol" 5ffusion (al-fayd al-
mu%addas)" or the ,reath of the All-mer(iful (al-nafas al-rahmani)" 'hi(h emanates from the %ost
&ol" 5ffusion$ It is also the first entifi(ation arisin- from the station of 4in-ularit"! 'hi(h is the
inner aspe(t of the &ol" 5ffusion$ ,oth mental and e6ternal e6isten(e are a shado' of the
Immutable Ar(het"pes! 'hi(h are in turn a shado' of the di0ine kno'led-e! 'hi(h is a shado' of
essential ,ein- emanatin- from the &ol" 5ffusion$ 5a(h su((essi0e entifi(ation is a shado' of the
pre(edin- in the terminolo-" of the -nosti(s! and a de-ree farther remo0ed from the presen(e of
essential ,ein-$ Jr in other 'ords! the first entifi(ation! 'hi(h is the de-ree of 4in-ularit"! is the
de-ree in 'hi(h parti(ulars are in (olle(ti0it"! 'hereas the 7nit" is the de-ree in 'hi(h
(olle(ti0it" is in the form of parti(ulars$
As for its bein- (alled the ,reath of the All-mer(iful! this is due to the fa(t that the breath
s"mboli;es a state of (olle(ti0it" throu-h 'hi(h 'ords and meanin-s are en-endered$ Vust as in
man! 'ords are brou-ht into the e6ternal 'orld from the domain of the intelle(t throu-h the
breath! the ob:e(ts of (reation and all di0ine perfe(tions! 'hi(h are the 'ords of Fod! are made
manifest and brou-ht into the e6ternal 'orlds from the plane of di0ine kno'led-e throu-h the
breath of the All-mer(iful$ <Thus! breath is a 0apor! relie0es (onstri(tion in the breast! and is the
0ehi(le for 'ordsE in the same 'a" the ,reath of the All-mer(iful is a Cloud! relie0es the
(onstri(tion of the Immutable entities @or the di0ine namesAB'hi(h desire to see the out'ard
manifestation of their propertiesBand is the 0ehi(le for Fod*s o'n 'ords! 'hi(h are the
(reatures$= Ibn Arabi 'rites+
Fod des(ribed &imself as ha0in- a ,reath$ This is &is emer-en(e from the 7nseen and the
manifestation of the letters as the Iisible$ The letters are (ontainers for meanin-s! 'hile the
meanin-s are the spirits of the letters$ The ,reath of the breather is none other than the non-
manifest of the breather$ The breath be(omes manifest as the entities of letters and 'ords$ It does
not be(ome manifest throu-h an"thin- superadded to the non-manifest! so it is identi(al 'ith the
non-manifest$
The )uran itself alludes to this idea in the 0erse! <Thou-h all the trees in the earth 'ere pens! and
the seaBse0en seas after it to replenish itB'ere ink! "et 'ould the 'ords of Fod not be spent$=
Furthermore! the (reated pro(ess is des(ribed in the )uran as! <Jur onl" spee(h to a thin-! 'hen
We desire it! is to sa" to it S,eR* and it is$=
Therefore! Feneral ,ein- is the se(ond entifi(ation in 'hi(h the parti(ulars of the Immutable
Ar(het"pes are brou-ht forth$ From one perspe(ti0e it is the outer aspe(t of the de-ree of
4in-ularit" and the inner aspe(t of the Immutable Ar(het"pes! in the same 'a" that the breath in
the human bein- is the isthmus bet'een ideas and 'ords$
He has indi,ated throu2h their ton2ues" /He is throu2h His i6seity $ith e5erythin2" and by His reality $ith
e5ery li5in2 thin2) The prophets and saints 'hose ultimate purpose 'as to instru(t mankind in
di0ine unit" ha0e made the proofs of the oneness of Fod e0ident$ &o'e0er! it is Fod that -uides in
order to make manifest &is attribute of the Fuide! :ust as the attribute of the Hi-ht is manifested
throu-h the sun$ Were it not for the prophets* (all to the oneness of &is ,ein- and the station of
di0init"! people 'ould set their -a;e on transient e6isten(e and be en0eloped in multipli(it"$
,ut sin(e &is ipseit" is 'ith e0er"thin-! onl" those 'hose hearts are ali0e kno' that &e is identi(al
'ith e6isten(e b" 'a" of manifestation! in the raiment of the di0ine names and attributes but
hidden 'ith respe(t to &is essen(e$ Therefore! &e is e6alted abo0e e0er" limitation and blemish of
(reatedness! sin(e e0er" (reated thin- is limited in the aspe(t of temporalit" and o((urren(e$ &e
be(omes manifest throu-h &is en-enderin- of thin-s 'hile still remainin- hidden in them! as
mentioned b" Imam Ali! <&e is in e0er"thin- but not b" bein- (ontained 'ithin them and separate
from all thin-s but not b" bein- isolated from them$=
His en2enderin2 of thin2s and be,omin2 hidden in them<$hile manifestin2 Himself in them and His
annihilation of them at the ;reater *esurre,tion<is His manifestation in His oneness &is annihilation of
all thin-s durin- the Freater .esurre(tion is in fa(t! the return of the manifestation of &is oneness!
throu-h the effa(ement of all multipli(it"$ This is be(ause the Freater .esurre(tion is the return to
the station of (olle(ti0it" after the annihilation of multipli(it" of (ontin-ent e6isten(e$ In the
Hesser .esurre(tion! 'hi(h o((urs immediatel" after ph"si(al death! it is the transformation of
entities from their (orporeal form to their spiritual forms hidden 'ithin them$ There is another
t"pe of resurre(tion (alled the Intermediate .esurre(tion that o((urs b" the 'ill of the 'a"farer
on(e he has died the death of the lo'er self$ Fod*s manifestation also takes pla(e in the
transformation of forms in a sin-le 'orld$
8no' that the .isin-! as 'e ha0e indi(ated! is behind the 0eils of the @ph"si(alA hea0ens and earth$
Its relation to this 'orld is like that of man @as an embr"oA to the 'omb! of the bird to the e--+ As
lon- as the stru(ture of outer appearan(e is not broken! the states of the inner realit" (annot be
re0ealed$ For the 7nseen @'orldA and the manifest one (annot be (ombined in a sin-le pla(e$ 4o
the <hour= @of the -reater .isin-A onl" o((urs $hen the earth is shaken $ith its shakin2 (==:>) and the
hea5en is s6lit a6art (?@:l)
The Freater .esurre(tion is the re0ersal of the -o0ernan(e of the names! the %anifest and the
&idden$ All that is hidden in the e6ternal 'orld! su(h as the realities of the soul! the inner
meanin-s of a(ts performed b" people! and intentions! 'ill be(ome manifest in the Freater
.esurre(tion$ Thus! the forms of paradise! hellfire and the .esurre(tion 'ill be(ome apparent after
the (essation of this 'orld be(ause the dominion of the name! the &idden! 'ill en(ompass the
dominion of the name! the %anifest$
The proofs of the Freater .esurre(tion! paradise! and hell are numerous! in both the )uran and
hadith$ Vust as there is an e6ternal manifestation of these realities the" e6ist in the spiritual realms
as 'ell! that is! on the plane of the spirit! heart and soul$ In these realms! paradise (orresponds to
adornin- the heart 'ith moral 0irtues and praise'orth" 9ualities! 'hile hell (orresponds to
immersion in base desires$ Vust as paradise and hell ha0e manifestations and (on(omitants in ea(h
plane of e6isten(e! the resurre(tion @the &ourA has manifestation on ea(h of the fi0e di0ine planes$
5a(h t"pe is (onsidered the %inor or Intermediate .esurre(tion! 'hi(h is follo'ed b" a parti(ular
kind of death! namel" a spiritual transferen(e (alled 0oluntar" death$
The Macrocosmic Greater Resurrection:
There are t'o aspe(ts of the .esurre(tion$ The first (on(erns the ma(ro(osm! su(h as the (osmi(
realities! the annihilation of the 'orlds! the rollin- up of the hea0ens and the manifestation of
some names o0er others! their -o0ernan(e and their terms$ The se(ond aspe(t is that 'hi(h
(on(erns the mi(ro(osm! or 'hat is kno'n as the Freater .esurre(tion of the spirit$
The Freater .esurre(tion in the ma(ro(osm is the manifestation of the names the In'ard and the
Hast! as 'ell as the names! the Vust! the Jne! and the 4ubduer! the Hife--i0er and the Jne 'ho
brin-s death$ Althou-h the )uran uses the term <afterlife= (al-akhira)" to denote its posteriorit"!
some of the -nosti(s belie0e that the .esurre(tion is not temporall" posterior to the present
'orld$ Vust as the Prophet @pea(e and blessin- be upon himA states! <Whoe0er dies! his
.esurre(tion has alread" be-un!= that is! 'hen the spirit has separated from its elemental bod"!
the in'ard realities of Paradise and &ell are immediatel" per(eptible to the spirit as there no
lon-er remains an" 0eil bet'een it and those realities$ Hike'ise in the hadith! <," &im 'ho holds
the soul of %uhammad in his hand! indeed paradise and hell is (loser to ea(h one of "ou than "our
shoela(es$=
4imilarl"! 'hat the soul e6perien(es b" 'a" of pleasure and pain in the intermediate state of the
-ra0e (bar+akh)" is due to the ontolo-i(al unit" of those realities in the spirit$ This is alluded to in
the Propheti( sa"in-! <The -ra0e is either one of the -ardens of Paradise or one of the pits of &ell$=
Hike'ise the follo'in- )urani( 0erses illustrate this! <.i0alr" >and 0ain-lor"? distra(ted "ou until
"ou 0isited the -ra0es$ 1o indeedR 4oon "ou 'ill kno'R A-ain! no indeedR 4oon "ou 'ill kno'R 1o
indeedR Were "ou to kno' 'ith (ertain kno'led-e! "ou 'ould surel" see &ell$ A-ain! "ou 'ill
surel" see it 'ith the e"e of (ertaint"$= @al-Takathur+ 1-UA The abo0e 0erses and hadith indi(ate
that those 'ho ha0e arri0ed at the station of the intermediate realm alread" per(ei0e the realities
of either Paradise or &ell 'ith the e"e of (ertaint"$ In relation to this t"pe of per(eption %ulla
4adra 'rites+
In realit" all that man (on(ei0es or per(ei0esB'hether throu-h intelle(tion or
sensation! and 'hether in this 'orld or in the other 'orldBare not thin-s separate
from his essen(e and from his ipseit"CTherefore! in the state of @bodil"A death! there
is nothin- to pre0ent the soul from per(ei0in- all that it per(ei0es and senses!
'ithout an" asso(iation 'ith e6ternal material or 'ith an" bodil" or-an separate
from the 'orld of the souls and its o'n realit"C1one of the thin-s that a man sees
and dire(tl" 'itnesses in the other 'orldB'hether the" be the blessin-s of Paradise!
su(h as the houris" pala(es! -ardens! trees! and streams! or the opposite sorts of
punishment that are in &ellBare outside the essen(e of the soul and separate from
the soul*s bein-C
Therefore! from one perspe(ti0e Paradise and &ell are immediatel" per(eptible for one 'hose
in'ard 0ision is not obs(ured b" 0eils or has alread" passed be"ond the material realm into the
intermediate realm (bar+akh)
&o'e0er! in another sense! the .esurre(tion 'ill o((ur after the annihilation of all (ontin-ent
e6isten(e! in(ludin- the an-els! as referred to in the 0erse! <50er"thin- shall perish! e6(ept &is
fa(e!= that is! e0er"thin- 'ill be subsumed under the dominion of the #e-ree of 4in-ularit"! 'hi(h
is the effa(ement of all multipli(it"! e0en the multipli(it" of the names and attributes$ 4in(e the
.esurre(tion is the return of all thin-s to their ori-in! e0en the names 'ill return to their ori-in!
'hi(h is the #e-ree of 4in-ularit" of the 5ssen(e$
The .esurre(tion 'ill o((ur on the basis of the -o0ernin- properties of the names! the &idden! the
Jne! the 5ternal! the 1eedless! the %i-ht"! the .eturner! the Hife-i0er! and other names
ne(essitated b" the mode of e6isten(e 'hi(h is (hara(teri;ed b" eternalit"! subsisten(e! re'ard
and punishment! and so0erei-nt"$
)a"saripoints out that those 'ho ha0e onl" rational kno'led-e and ha0e not 'itnessed throu-h
spiritual un0eilin-! doubt the realities of the .esurre(tion and of paradise and hell! their
(on(omitant e0ents and mode of e6isten(e! and the states of the soul in the afterlife$ This is
be(ause these realities and other spiritual matters are be"ond the (omprehension of ordinar"
intelle(ts and (ertaint" in them is onl" possible throu-h un0eilin-$ Jther'ise! one must ha0e faith
in the statements and des(riptions of the prophets$
The Microcosmic Greater Resurrection:
In the ma(ro(osm the Freater .esurre(tion is the (essation of the manifestations of (ontin-en("
and the arri0al of the manifestations that are parti(ular to the 5ssen(e$ Vust as the multipli(it" of
the phenomenal 'orld is annihilated in the 'ake of 5ssential unit" in the ma(ro(osm! there is a
Freater .esurre(tion in the mi(ro(osm! 'hi(h is the spiritual plane of the human bein-$ It is the
last station of de0elopment and mo0ement in the Ar( of #es(ent (%aus al-nu+uli) for human bein-s!
'hereas all other entities ha0e a defined ontolo-i(al position in their respe(ti0e realms$ The
%i(ro(osmi( Freater .esurre(tion is the station of annihilation in the .eal and subsisten(e in &im!
'ith respe(t to human essen(e! attributes and a(ts! ea(h (orrespondin- to the di0ine 5ssen(e!
attributes and a(ts$
In the same 'a" that the indi0iduation of the drops of 'ater is annihilated 'hen the" return to
the o(ean! the indi0iduation of (reatedness and the aspe(t of ser0itude are annihilated in the
aspe(t of Hordship$ Alternati0el"! (ertain human attributes are repla(ed b" di0ine attributes!
'hereb" Fod be(omes the e"es and ears of the 'a"farer and as a result! his a(ti0it" in the 'orld is
none other than di0ine a(ti0it"$ 4a""id &a"dar
Amuli dis(usses -nosti( annihilation! 'hi(h is the Freater .esurre(tion of the spirit+
>Annihilation? is the un0eilin- of the di0ine 5ssen(e and its ,ein- from the 0eils of ,eaut" and
%a:est"! and the 0eil of seein- otherness is (ompletel" lifted! 'hereb" one sees nothin- other than
&im$ .ather! one sees a sin-le 5ssen(e self-dis(losin- in the lo(i of infinite names$
This is similar to the statement of Vuna"d! <There is nau-ht in e6isten(e e6(ept Fod$=At this point!
the 'a"farer rea(hes 7nit" of the 5ssen(e and rises for the Freater .esurre(tion of the spirit$ This
is be(ause the .esurre(tion in the ma(ro(osm is an e6pression of the 0erse! <To 'hom does
so0erei-nt" belon- toda"K To Allah! the Jne the 4ubduerR= 4in(e the mi(ro(osm is a mirror for the
ma(ro(osm! in the spiritual .esurre(tion so0erei-nt" must also belon- to Allah! the Jne! the
4ubduer$ Therefore! the -o0ernan(e of the name! the Jne! must per0ade the mi(ro(osm and all
otherness must be annihilated b" the name! the 4ubduer$
In the mi(ro(osm there are three resurre(tions pertainin- to form$ The first o((urs throu-h
natural death 'hi(h remo0es the 0eil of the (orporeal bod"! the se(ond is remainin- in the
intermediar" 'orld (bar+akh) and e6perien(in- the pleasures or torments pertainin- to that 'orld!
and the third is the #a" of Vud-ment itself$ There are also three resurre(tions in the mi(ro(osm
pertainin- to meanin-$
This de-ree of annihilation is not simpl" noeti(E it is e6istential$ The realit" of annihilation and
attainin- unit" 'ith the di0ine 5ssen(e (an be kno'n onl" b" one 'ho e6perien(es it$ It (an be
said that true annihilation of the 'a"farer in di0ine unit" is (omparable to the multipli(it" of
drops of 'ater unif"in- 'ith the o(ean! or ra"s of li-ht from both the sun and stars enterin- a
house$ In these e6amples multipli(it" is dissol0ed in unit"! 'hi(h is somethin- real! and not
(on(eptual$ If one obser0es unit" 'ithin multipli(it" in dense bodies! ho' is it not possible for one
to attain unit" 'ith the All-en(ompassin-! the 4ubtle! 'ho is present in e0er" realm of bein-K
T T T
.uiddities are the forms of His 6erfe,tions and the manifestation of His names and attributes )uiddities! in
the terminolo-" of the -nosti(s! are the Immutable Ar(het"pes and are the forms of &is
perfe(tions be(ause the" are the manifestation of the di0ine names and attributes$ The" arise
initiall" in the di0ine kno'led-e! then in the e6ternal 'orld be(ause of &is essential lo0e of self-
dis(losure$ This is in a((ordan(e 'ith the &adith )udsi! <I 'as a hidden treasure and I lo0ed to be
kno'n so I (reated (reation so that I ma" be(ome kno'n$=
He 6er,ei5es the realities of thin2s in the same $ay that He 6er,ei5es His o$n 7ssen,e &e does not
per(ei0e them throu-h an" intermediar" su(h as the First Intelle(t! and so on$
This is be(ause ,ein- is unitar" and per0ades all multipli(it" su(h that it is both unitar" and
multiple! hidden and manifest$ It is multiple in 0ie' of its manifestation but unitar" b" 0irtue of its
5ssen(e and realit"$ &o'e0er! the ob:e(ts of (reation do not per(ei0e its realit" be(ause of the
limitation of their o'n ontolo-i(al hori;on$ This is 'h" it (an be said that Fod per0ades all
e6isten(e but e0er"thin- is not Fod! in the same 'a" that a mirror refle(ts the sun but is not the
sun itself$ The mirror emits li-ht but not b" its o'n essen(e! but throu-h the propert" of
refle(tion$ Contin-ent e6isten(e! therefore! is one 'ith ,ein- b" 0irtue of manifestation! but is
other than it! sin(e nothin- en(ompasses ,ein-E ,ein-! ho'e0er! is all-en(ompassin-$
This relationship bet'een ,ein- and (reation refle(ts the trans(enden(e and immanen(e dualit"
that is essential in the theolo-i(al and m"sti(al 'orld-0ie' of Islam$ Trans(enden(e indi(ates that
the essential realit" of ,ein- is unattainable and unkno'able! 'hile immanen(e indi(ates that Fod
(an be kno'n throu-h &is manifestation! sin(e 'hat &e manifests is none other than &im$ This
idea is affirmed in a statement b" one of the 4hi*ite Imams! <There is nothin- bet'een the Creator
and the (reated!= as 'ell as a hadith from the Prophet @pea(e and blessin- be upon himA! <If "ou
'ere to e6tend a rope >to the lo'est le0el of the earth? it 'ould rea(h Allah$=
Necessit# Contingenc and Impossi$ilit
(Remark for the People of Intuition in the Language of the Philosophers)
1ein2 is ne,essary in itself" for if it $ere ,ontin2ent" then it $ould re%uire an en2enderin2 ,ause" resultin2 in
a thin2 6re,edin2 itself That is! ,ein- e6ists b" the ne(essit" that is found in its o'n essen(e and not
b" an e6ternal (ause$ 4in(e a thin- (an either be ne(essar" in itself! ne(essar" b" somethin- else!
(ontin-ent! or impossible! ,ein- is ne(essar" in itself in that it does not re9uire a (ause to be
reali;ed$ The (laim that (ontin-ent entities also do not need a (ause sin(e the" are not reali;ed in
the e6ternal 'orld but are mental (onstru(ts is ne-ated! be(ause if it 'ere the (ase that (ontin-ent
thin-s also do not re9uire a (ause! then ,ein- (ould be (onsidered a t"pe of (ontin-ent entit" that
does not re9uire a (ause$ &o'e0er! sin(e the premise that (ontin-ent thin-s do not re9uire a (ause
is false! as demonstrated b" )a"sari! the (on(lusion! that ,ein- is (ontin-ent! is also false$ The
proof! as )a"sari demonstrates! is that (ontin-ent thin-s! be(ause the" are 9uiddities! re9uire a
(ause either in the e6ternal 'orld! or in the mind of the per(ei0er$
(Another Remark)
1ein2 is neither substan,e nor a,,ident" as mentioned 6re5iously ,ein- is not (ontin-ent be(ause it is
neither substan(e nor a((ident and e0er" (ontin-ent thin- is either substan(e or a((ident$
1e(essit" is intrinsi( to ,ein- but o((urs a((identall" 'ith respe(t to 9uiddities that are
themsel0es in need of ,ein- for their reali;ation in the e6ternal 'orld$ The distin(tion bet'een
the ne(essit" 'ith respe(t to (ontin-ent e6isten(e and that 'hi(h is intrinsi( to ,ein- is onl" a
mental (onstru(t! in the same 'a" that kno'led-e! the kno'er! and the kno'n are distin(t in the
mind! but are in realit" united$ This is be(ause e0er"thin- other than ,ein- is in need of ,ein- for
its reali;ation! 'hereas ,ein- is independentl" reali;ed due to its o'n nature$
4t may be said that 1ein2 %ua 1ein2 is a natural uni5ersal (kulli Taabi!i) and e5ery natural uni5ersal
a,%uires e3isten,e only throu2h one of its indi5idual" then 1ein2 %ua 1ein2 $ould not be ne,essary sin,e it
$ould re%uire an indi5idual to be reali+ed If ,ein- 9ua ,ein- is a natural uni0ersal! 'hi(h is onl"
reali;ed in the e6ternal 'orld b" means of its indi0iduals! then ,ein- 'ould also need to be
reali;ed throu-h indi0iduation! and therefore! (annot be ne(essar"$ The natural uni0ersal
possesses uni0ersalit" in the mind and is (apable of (orrespondin- to a multipli(it" of thin-s su(h
as <human!= 'hi(h possesses uni0ersalit" in the mind and (orresponds to referents in the e6ternal
'orld$ Fenus is also a uni0ersal but does not ha0e a referent in the e6ternal 'orld! and is therefore
not a <natural= uni0ersal! unlike <human$=
&o'e0er! the nature of ,ein- is not like the nature of 9uiddities sin(e it needs nothin- other than
itself for its reali;ation! 'hile at the same time! a((ordin- to the hadith! <There 'as Allah! and
there 'as nothin- else 'ith &im$= That is! all reali;ation is the manifestation of ,ein-! 'hile at the
same time! ,ein- is independent of manifestation and is not dependent on it$
(Another Remark)
75ery ,ontin2ent bein2 is re,e6ti5e of non-bein2 Aothin2 of Absolute 1ein2 is re,e6ti5e of non-bein2 When
entities lea0e e6isten(e in the e6ternal 'orld it is not be(ause ,ein- is affe(ted 'ith non-bein-E
rather the" return to the 7nseen throu-h the name! the &idden$ When non-e6isten(e is applied to
(ontin-ent entities it is the remo0al of state of e6isten(e from its 9uiddit"$ That is 'h" it is not
permissible to sa"! <(ontin-ent e6isten(e is (apable of a((eptin- non-bein-!= e6(ept
metaphori(all"$ 1on-bein- does not possess <thin-ness= (shay!iyya) su(h that it 'ould be imposed
upon 9uiddit"E it is more a((urate to sa" that e6isten(e is remo0ed from 9uiddit"$ Furthermore!
e6isten(e of a 9uiddit" (annot a((ept non-bein- sin(e this 'ould render ,ein- into non-bein-!
'hi(h is impossible! sin(e a thin- (annot simultaneousl" be itself and its (ontrar"$
The (neness of "eing
4in(e ,ein- is a sin-le realit" that appears in different forms in a((ordan(e 'ith the de-ree of its
manifestation! it is ne0er affe(ted b" non-bein-! despite the multipli(it" and transformation of its
manifestation$ Its indi0iduation throu-h 9uiddities is the shado' of its 5ssen(e! 'hi(h does not
permit an" defi(ien(" 'hatsoe0er! let alone non-bein-! 'hi(h is its (ontrar"$ Jne 'ho does not see
the oneness of ,ein-! and is absorbed in the multipli(it" of its manifestation! re(kons that entities
enter and lea0e e6isten(e! 'hile in a(tualit" non-bein- is a metaphor for the transfer of ,ein-
from one state to another$ That is! either a thin- ne0er ha0in- re(ei0ed e6isten(e remains in the
di0ine kno'led-e! or it a(9uires e6isten(e in the e6ternal 'orld! 'hi(h is the final plane of ,ein-*s
manifestation$ Indi0idual entities are asso(iated 'ith ,ein- throu-h an illuminati0e relation (al-
iddfa al-ishrd%iyya)" in the terminolo-" of the -nosti(s$ This relation is a mental (onstru(t and not
indi0iduation in the absolute sense be(ause ,ein- 9ua ,ein- is sin-ular and does not possess
multipli(it"$ When an entit" (eases to e6ist in the e6ternal 'orld! the relationship bet'een its
e6isten(e and its 9uiddit" is se0eredE it is not the transformation of its e6isten(e into non-
e6isten(e$
!radation in "eing (Note)
5ntities do not possess an independent realit" separate from the realit" of ,ein-$ A -roup of
Peripateti( philosophers hold a similar 0ie'! positin- that ,ein- is a uni0ersal (on(ept applied to
entities that are ea(h independent e6istential realities$ &o'e0er! the -nosti(s maintain that ,ein-
does not possess e6istential indi0iduation independent of its o'n realit"! nor does its
indi0iduation possess intensit" or 'eakness in -radationE rather indi0iduation is on the plane of
9uiddities$
The -nosti(s refute -radation in the essential realit" of ,ein-$ Fradation is di0ided into 0arious
t"pes$ The first t"pe! 'hi(h is the Peripateti( 0ie'! is -eneral -radation in 'hi(h entities are all
independent e6istential realities and similarit" bet'een t'o thin-s is not in the same aspe(t$ The
se(ond t"pe of -radation is more spe(ifi( and posits that ,ein- is a -raded realit" differin- in
'eakness and intensit" in the same 'a" that li-ht is a sin-le realit" 'hose aspe(t of distin(tion is
the same aspe(t of similarit"! namel"! the 9ualit" of li-ht$ That is! both 'eak and stron- li-ht
share in the 9ualit" of luminosit"! 'hile at the same time differin- in that 0er" 9ualit"$ The
-nosti(s posit a more spe(ifi( definition of -radation! namel"! ,ein- is a sin-le realit" that differs
in the intensit" and 'eakness of manifestation! sin(e -radation implies distin(tion 'ithin
independent de-rees of ,ein-$ 4in(e ,ein- is a sin-le realit"! it is not possible to speak of
independent de-rees of its essential realit"E rather distin(tion and differentiation are due to its
manifestation in 0arious forms$ The -nosti(! therefore! does not a((ept the terms indi0iduations!
e6tensions (masadi%)"or de-rees of ,ein- in the same sense as the philosophers$ The" hold that the
terms are 0alid onl" 'hen referrin- to the manifestations of ,ein-$
It is said that 1ein2 does not a66ly to its indi5iduals uniformly It is not the (ase that ,ein- is predi(ated
of its ob:e(t uniforml" in the same 'a" <human= is predi(ated of Oa"d and SAmr uniforml"$ 4in(e it
is not predi(ated of its ob:e(ts uniforml"! it is predi(ated throu-h -radation$ Whate0er (annot be
predi(ated uniforml" (annot be identi(al to or part of its 9uiddit"$ It must be a((idental and not
essential to its 9uiddit"$ &o'e0er! sin(e priorit" and posteriorit"! stren-th and 'eakness! are
relati0e a((idents that are reali;ed onl" in relation to ea(h other! the" are related to ,ein-
throu-h their asso(iation 'ith 9uiddities$ Thus! sin(e ,ein- does not possess indi0iduations as
independent realities! it (annot be a -eneral a((ident for them! other'ise it 'ould be substan(e in
the (ase of substan(es or a((ident in the (ase of a((idents$
50er" predi(ation must a-ree 'ith its sub:e(t in some aspe(t and differ 'ith it in another$ It is not
possible to predi(ate a stone for human in <a human is a stone!= sin(e there is no aspe(t of
similarit" bet'een the 9uiddit" of human and the 9uiddit" of stone! 'hereas 'hen it is said! <Oa"d
is standin-!= the predi(ation of standin- (an hold true for Oa"d! 'hile at the same time the
predi(ation is meanin-ful sin(e the meanin- of standin- differs in the meanin- of Oa"d$ Thus!
'hen it is said! <this thin- e6ists!= the aspe(t of similarit" bet'een the thin- and its e6isten(e is
e6isten(e itself! and the aspe(t of distin(tion is the 9uiddit" of the ob:e(t$
In short! -radation and distin(tion in ,ein- arise from the manifestations of ,ein- and the
per0asi0eness of the realit" of ,ein-! not 'ithin the essential nature of ,ein-$ The (loser the
manifestation is to the de-ree of 4in-ularit"! the more (omplete its manifestation$ This -radation
o((urs on the plane of 9uiddities or the Immutable Ar(het"pes$ Ashti"ani (larifies this point in the
follo'in- passa-e+
,ein- 'ith respe(t to its des(endin- de-rees of manifestation on the plane of (ontin-en("! and the
multipli(it" of its self-dis(losure! be(omes farther and farther remo0ed from the station of
Absoluteness! and is therefore des(ribed as intense or 'eak$ The -reater the intermediaries of
(ontin-en("! the more hidden the essential realit" of ,ein- be(omes! and the 'eaker the
manifestation of its absoluteness$
4n affirmation of this you should kno$ that 1ein2 has manifestations in the noeti, realm" &ust as it has
manifestations in the e3ternal $orld The manifestations of ,ein- both in the e6ternal 'orld and
noeti( realm are identi(al 'ith their lo(i of manifestation$ The e6ternal 'orld is not a 0essel for
,ein-*s manifestations! rather it is identi(al 'ith the e6ternal 'orld! in the same 'a" that the
breath of a person is identi(al 'ith his spee(h in the e6ternal 'orld$ It is not the (ase that 'ords
are indi0iduations or e6tensions of the breath sin(e 'ords are en-endered simultaneousl" 'ith
the breath and b" the breath$ It is for this reason that -radation is (onsidered a mental (onstru(t
'hile in a(tualit" ,ein- is a sin-le realit"$ In a similar fashion! the e6isten(e of a sin-le ob:e(t in
the e6ternal 'orld (an be des(ribed as possessin- matter and form! both of 'hi(h are mental
(onstru(ts denotin- a sin-le realit" e6ternall"$ This! ho'e0er! should not lead to the (on(lusion
that multipli(it" in e6isten(e is a mental (onstru(t or ima-inar"$ %ultipli(it" of (ontin-ent
e6isten(e is real sin(e it emanates from ,ein- itself$ An e6ample of this prin(iple is illustrated in
the human bein-! in that a sin-le person possesses a manifest aspe(t and a hidden aspe(t$ The
manifest aspe(t (ontains mineral! 0e-etal! and animal aspe(ts! 'hile the hidden aspe(t possesses
0arious de-rees of the soul! su(h as the ima-ination! the rational soul! the spirit! and other
immaterial aspe(ts$ 5a(h and e0er" aspe(t of the human bein- refers to a sin-le indi0idual! 'hose
0arious aspe(ts do not ne-ate its unit"$
As for the disparit" found in separate indi0iduals! it does not lie in the 9uiddit" of humanness! but
in the manifestation of ea(h parti(ular indi0idual$ Therefore! :ust as it is not possible for unitar"
,ein- to be remo0ed from the multipli(it" of its indi0iduals! it is not possible for the 9uiddit" of
human to be remo0ed from its indi0iduals despite the disparit" of indi0iduals 'ith respe(t to their
spe(ifi( attributes$
The dis6arity in the indi5idual instan,es of 1ein2 is not in 1ein2 itself The disparit" found in indi0idual
humans is not like the disparit" found in other (reatures sin(e the domain of the human bein- is
more e6tensi0e than that of the other (reatures$ For this reason it is said that in the hereafter ea(h
person 'ill be resurre(ted as a uni9ue t"pe (na$!) 'hose -enus is human! 'hereas in this 'orld!
e0er" indi0idual is of the same t"pe! that is! human! 'hose -enus is animal and differentium is
rational$ This is be(ause the other (reatures do not di0er-e from their essential t"pe sin(e ea(h
animal a(ts in a((ordan(e 'ith its instin(tual nature and the properties of its t"pe! 'hereas!
human bein-s possess a nature that en(ompasses both an-eli( and bestial 9ualities and the free
'ill needed to shape the ultimate out(ome of their nature$ The (omprehensi0eness of the human
soul is su(h that humans are human insofar as their outer form is (on(erned! but as for their inner
meanin- and the realit" of the soul! there is -radation in the le0el of humanness that ea(h
indi0idual possesses$ 4ome ma" appear human! but in'ardl" the entire domain of the soul is of a
bestial nature! 'hile another*s soul is adorned 'ith an-eli( 9ualities$
The Universal 'egrees
(Remark Concerning the ni!ersal "egrees an# $ome Terminolog% of the Group)
The 7ni0ersal #e-rees of ,ein- are the most important le0els of manifestation in the 0ie' of the
-nosti(s$ The term <uni0ersal= denotes the e6tensi0e s(ope of these de-rees and does not refer to a
(on(eptual (onstru(t in lo-i($
,ein-! 'ith respe(t to the 5ssen(e! independent of the names and attributes! is kno'n as the
#e-ree of 4in-ularit" (al-ahadiyya)It is the de-ree in 'hi(h the names and attributes assume a
state of (olle(ti0it" 'ithout distin(tion and differentiation$ This de-ree is the sour(e of effusion of
the Immutable Ar(het"pes! the ob:e(ts of di0ine kno'led-e$ 4imilarl"! in this station the
Immutable Ar(het"pes are not distin(t realities but remain hidden and latent like a seed
(ontainin- all the potentialities of the tree! as "et in the form of (olle(ti0it"$ Furthermore! it is the
first entifi(ation of the unkno'able 5ssen(e! abo0e 'hi(h there is no station! referred to as the
Colle(ti0it" of the Colle(ti0it" (&am al-&am) Thus! the station of 4in-ularit" is not 9ualified b"
an"thin-! e0en the names and attributes or the station referred to b" the )uran as! <Independent
of the 'orlds=
Another term for this station is the Cloud (al-!ama)" be(ause it is a 0eil and isthmus bet'een the
unkno'able 5ssen(e and the multipli(it" of the names and attributes! in the same 'a" that a (loud
is a 0eil and an isthmus bet'een the earth and the sk"$
,ein-! in 0ie' of the names and attributes! is (alled the #e-ree of 7nit" (al-$ahidiyya)" the 4tation
of Colle(ti0it" (ma%am al-&am)"or the #e-ree of #i0init" (al-uluhiyya) If this de-ree is 0ie'ed in li-ht
of brin-in- thin-s to their (ompletion and perfe(tion! it is (alled the 4tation of Hordship (al-
rububiyya)" sin(e the name al-rabb in0ol0es the aspe(t of nurturin- and sustainin-$ In relation to
the station of 4in-ularit" it is a manifest de-ree of ,ein-! 'hile in relation to lo'er de-rees of
,ein-! it is an in'ard and hidden de-ree$ For this reason! the station of 4in-ularit" is the absolute
7nseen and the e6ternal 'orld is the absolute manifest realm$ Althou-h onl" Fod is a'are of the
absolute 7nseen! the -nosti( ma" be(ome a'are of the relati0e unseen realms dependin- on the
stren-th of his inner spiritual 0ision$
The di0ine ipseit" per0adin- all e6isten(e is ,ein- (onditioned b" absolutenessE that is! it is not
(onditioned b" an"thin- su(h as the de-ree of 4in-ularit" or the de-ree of 7nit"$ It is
(onsideration of ,ein-*s per0asi0eness in all of (reation as the 'ater of a ri0er per0ades streams$ It
is also referred to as 56pansi0e ,ein- (al-$u&ud d-munbasit)B or the ,reath of the %er(iful (al-nafas
d-rahmani)" from 'hi(h (reation emanates! or the Jutstret(hed Par(hment (al-ri%% al-manshur)" on
'hi(h are 'ritten di0ine 'ords of (reation$ It is also (alled the First Pro(eeder (al-sddir d-
a$$al)" 'hi(h some sa" is the de-ree before (reation of the First Intelle(t(d-!a%l d-a$$al) The First
Intelle(t is the first amon- (reation in the realm of (ontin-en(" emanatin- from the First
Pro(eeder! 'hi(h is not (onsidered to be part of the (ontin-ent realm$
4f it is ,onditioned by the 6ermanen,e of noeti, forms in it" it is the de2ree of the name the Absolute
Hidden 1oeti( forms in the di0ine kno'led-e are -o0erned b" the names the 8no'led-eable! the
&idden! and the First! sin(e the" ha0e not emer-ed from the plane of the hidden to the plane of
the manifest$ Therefore! ,ein- is the Hord of Immutable Ar(het"pes! 'hi(h are the ob:e(ts of
di0ine kno'led-e$
If ,ein- is (onsidered in 0ie' of uni0ersals in e6isten(e! then it is the plane of the name the
Compassionate (al-rahman)" 'hi(h is all-per0asi0e and -eneral mer("! subsumed under the name!
Allah$ 5a(h desi-nation! the First Intelle(t (al-!a%l al-a$$d)" the Tablet of #estin" (la$h al-%adr) and
the %other of the ,ook (umm al-kitab) refers to the fa(t that this de-ree possesses uni0ersals! and
des(ends dire(tl" from the Immutable Ar(het"pes! sin(e the intelle(t (omprehends uni0ersals$
#estin" (%ada) is uni0ersal and immutable! 'hile de(ree (%adr) is the parti(ular aspe(t of destin"$ It
is (alled the %other of the ,ook sin(e it is sour(e of e6istential realities$ It is (alled the &i-hest
Pen (al-%alam al-!ala) sin(e parti(ulars are ins(ribed b" it on the tablet of (reation$ Ibn Arabi 'rites+
4in(e Fod (reated this First Intelle(t as a Pen! it sou-ht throu-h its o'n realit" a pla(e for its
affe(ti0it" to 'rite! sin(e it is a Pen$ From this sear(h arose the Fuarded Tablet! that is! the 4oul$
&en(e the Tablet 'as the first e6istent thin- to arise from somethin- (reated! sin(e it arose from
the sear(hin- that subsisted in the PenC
The Intelle(t (ast to the 4oul e0er"thin- 'ithin itself to the #a" of .esurre(tion! ins(ribed and
arran-ed$ This 'as the third e6istent thin-! 'hose le0el 'as bet'een the Tablet and the Pen and
'hose e6isten(e (ame after the TabletC
The form of the Intelle(t*s a((eptan(e from Fod 'as a self-dis(losure of the All-mer(iful out of lo0e
bet'een the 4elf-dis(losurer and that to 'hi(h &e dis(losed himself$
The )irst Intellect
The First Intelle(t is the first form in e6isten(e! mentioned in the hadith literature as the first
(reation! <The first thin- that Fod (reated 'as the Intelle(t$= It possesses the perfe(tions and
potentialities of all thin-s b" 0irtue of its pro6imit" to the sour(e of perfe(tion$ As Imam 4adi9
states! <Fod (reated the intelle(t and it 'as the first (reation from the spiritual bein-s! pro(eedin-
from &is li-ht from the ri-ht side of the di0ine throne$=
The First Intelle(t and the 7ni0ersal 4oul are the forms of the %other ,ook and the Immutable
Ar(het"pes$ Whate0er e6ists in the 7ni0ersal 4oul e6ists in the First Intelle(t! but as parti(ulars$ It
is for this reason that the 7ni0ersal 4oul is (alled the %anifest ,ook! sin(e that 'hi(h is
undifferentiated remains hidden! and be(omes manifest onl" throu-h indi0iduation and
differentiation$ The form of the 7ni0ersal bod" is the form of the 7ni0ersal 4oul and is more
(losel" (onne(ted 'ith temporal e6isten(e$ It is for this reason that it is (alled the ,ook of
5ffa(ement and 5stablishment (al-mah$ $a al-ithbat) sin(e ob:e(ts (ontained 'ithin it are not fi6ed
be(ause of the mutable nature of the temporal 'orld$ Furthermore! this book is (onne(ted to
indi0idual forms and their states rather than to uni0ersals! sin(e uni0ersals are fi6ed$
The First Intelle(t is also (alled the %uhammadan Hi-ht! referred to b" the hadith! <The first thin-
that Fod (reated 'as m" li-ht!= be(ause it is the first (reation emanatin- from the di0ine names$ It
is also (alled the World of In0in(ibilit" (&abarut) due to its intensit" and stren-th$ The First Intelle(t
is also (alled the &i-hest Pen be(ause it possesses t'o aspe(ts! an aspe(t of re(epti0it" from Fod
and an aspe(t of a(ti0it" in (reation$ )una'i 'rites! <When Fod turned the attenti0eness of &is
desire >to'ard (reatin- the (osmos?! this -a0e rise 'ithin the World of Writin- and Ins(ription to a
sin-le ontolo-i(al result that (arried the unseen man"ness of the relationships$ Fod named it a
<pen= and an <intelle(t$= Hike'ise! Ibn Arabi des(ribes this dual nature of the Intelle(t in the
follo'in-+
This realit" is an <intelle(t= in respe(t of the fa(e turned to'ard its Hord! a fa(e that re(ei0es from
&im besto'al and replenishment$ The Intelle(t is the first entitled e6istent thin- that
intelle(tuall" per(ei0es its o'n self alon- 'ith e0er"thin- that is distin-uished from itself$ It also
per(ei0es e0er"thin- throu-h 'hi(h it be(omes distin-uished from other! in (ontrast to those 'ho
pre(ede it in le0el! the <enraptured ones$=
Fod (alled it a <pen= in respe(t of its fa(e turned to'ard the en-endered 'orld! so it e6er(ises
effe(t upon this 'orld and replenishes it$ %oreo0er! the Pen (arries the unseen undifferentiated
man"ness that is deposited in its essen(e so that it ma" differentiate it in that 'hi(h be(omes
manifest from it! 'hether throu-h a le0el or some other 'a"$
T T T
As for the le0el of permanent parti(ulars! it is (alled 7ni0ersal 4oul! or the Tablet of #e(ree (la$h
al-%adr) or the station of the name of the %er(iful (al-rahim)" 'hi(h is spe(ifi( di0ine mer("$ This
de-ree is a refle(tion of the pre0ious de-ree e6(ept that it is in the form of parti(ulars$ It is (alled
the %anifest ,ook (al-kitab al-mubin) sin(e the uni0ersals of the %other of the ,ook be(ome
e0ident be(ause of their appearin- as parti(ulars$ It is (alled the Fuarded Tablet (al-la$h al-
mahfudh) sin(e it refers to the immutable aspe(t of parti(ulars$8ashani'rites+
There are four tablets+ The tablet of pre(edent de(ree (%ada) to'ers be"ond obliteration and
affirmation$ It is the First Intelle(t$
The tablet of %easure (%adar) is the 7ni0ersal .ational soul! 'ithin 'hi(h the 7ni0ersal thin-s of
the First Tablet be(ome differentiated and atta(hed to their se(ondar" (auses$ It is named the
Fuarded Tablet$
The tablet of the parti(ular! hea0enl" souls is a tablet on 'hi(h is ins(ribed e0er"thin- in this
'orld alon- 'ith it shape! (ondition! and measure$ This tablet is (alled the <hea0en of this 'orld$=
It is like the ima-ination of the (osmos! :ust as the first >tablet? is like its spirit! and the se(ond
>tablet? is like its heart$
Then there is the tablet of matter! 'hi(h re(ei0es forms of the 0isible 'orld$ And Fod kno's best$
4f it is ,onditioned by the s6e,ifi, forms as bein2 mutable 6arti,ulars" it is the de2ree of the name the 7ffa,er
(al-ma!hi)" the 7stablisher (al-muthabbit)" the ;i5er of Death (al-mumit)" the Cife-2i5er (al-muhyi)" sin(e
these names -o0ern the e6ternal 'orld$ 4pe(ifi( forms of mutable parti(ulars refer to the natural
'orld! sin(e uni0ersal forms are parti(ulari;ed! are en-endered and effa(ed! and under-o (han-e
and transformation$ Thus! it is (alled the realm of Feneration and Corruption (al-ka$n $a-
alfasad)and the Tablet of Jbliteration and 5stablishment(kitabd-mak$$aal-ithbat)Parti(ulars are
mutable in this realm unlike the pre0ious realm in 'hi(h parti(ulars are established and
permanent$
The natural uni0ersal is mentioned in )a"sari*s (ommentar" on the ,e;el of Tsa in the Fusus as
follo's+ <Aature in the 0ie' of the -nosti(s refers to the spiritual meanin- per0adin- all e6isten(e!
'hether it is intelle(t! soul! immaterial! or (orporeal! althou-h for the philosophers it refers to the
po'er per0adin- all bodies$=
4f it is ,onditioned by re,ei5in2 ty6es" s6iritual and ,or6oreal" it is the le5el of the name the
*e,ei5er 7ni0ersal Prime %atter is that 'hi(h possesses pure re(epti0it" of forms$ Hike'ise! both
the Ins(ribed ,ook and the Jutstret(hed Par(hment refer to re(epti0it"! 'hereas the names! the
Jri-inator and the Creator! refer to a(ti0it"$ Immaterial spiritual forms are related to the rational
intelle(ts and souls sin(e the latter are immaterial and possess the (apa(it" of a(9uirin-
kno'led-e$ These di0ine names are asso(iated 'ith ea(h des(endin- realm of ,ein-$ 5a(h realm of
,ein- is -o0erned b" the di0ine names appropriate for it and this de-ree of ,ein- is the de-ree of
the All-8no'in-$
That $hi,h the 6hiloso6hers refer to as the 4mmaterial 4ntelle,t (al-!a%l-al-mu&arrad) is the S6irit in the 5ie$
of the 6eo6le of AllahThe spirit and heart are the mi(ro(osmi( realities of the human bein- that
(orrespond to the ma(ro(osmi( realities of the 4upreme 4pirit! the 4pirit of 4an(tit"! or the First
Intelle(t! respe(ti0el"$ The follo'in- se(tions dis(uss the (on(epts of the ma(ro(osm and
mi(ro(osm follo'ed b" a detailed dis(ussion of the mi(ro(osmi( spirit! heart and intelle(t$
The *acrocosm and the *icrocosm
Jne of the (on(epts Ibn Arabi e6pounds is the Freat %an (al-insan al-kabir) This is in (on:un(tion
'ith the 4mall %an (al-insan al-sa2hir)" the Freat World (al-alam al-kabir)" and the 4mall
World (al-!alam al-sa2hir) The terms ha0e multiple desi-nations! ea(h referrin- to the same essen(e
but from different perspe(ti0es$ The term Freat %an often denotes the (osmos! 'hi(h in essen(e
refers to the realit" of the form of man$ 4ometimes! ho'e0er! it refers to man himself sin(e man is
the manifestation of the 4upreme 1ame <Allah= and there is no -reater entit" in the realm of
bein-$ In this sense! the 4mall %an refers to the (osmos sin(e the e6isten(e of the (osmos is a
manifestation of the 4upreme 4pirit throu-h its des(ent throu-h the le0els of bein-$ 4in(e the
4upreme 4pirit is the realit" of the %uhammadan li-ht as referred to b" the hadith! <The first
thin- that Fod (reated 'as m" li-ht!= all le0els of e6isten(e are the parti(ulars of that li-ht$ The
same (orresponden(e (an be applied to the Freat and 4mall Cosmos$ &o'e0er! )a"sari emplo"s
the term Freat %an to mean the ma(ro(osm 'hen definin- the terms the First Intelle(t! the
4upreme Pen! and the 7ni0ersal 4oul in order to (ontrast it 'ith the mi(ro(osm 'hi(h (ontains
the 4e(ret! the Ar(ane! the spirit! heart! et($! all of 'hi(h are realities of the human spiritual
lands(ape$ In the tenth (hapter of the Mu%addima he 'rites+
Vust as there are manifestations of the di0ine names from the First Intelle(t! the 4upreme Pen! the
Hi-ht! the 7ni0ersal 4oul! the Fuarded Tablet! and others 'e ha0e alluded to! to indi(ate that
realit" of man is manifest b" these realities in the ma(ro(osm! there are manifestations of the
di0ine names in the mi(ro(osm! a((ordin- to the le0els desi-nated b" the Folk of Allah @uraQaA! and
the" are the 4e(ret! the Ar(ane! the 4pirit! the &eart! the Word! and ra B'ith a damma on the ra B
the fu!ad" the ,reast! the Intelle(t! and the 4oul$
)a"sarihere dra's a parallel bet'een manifestations of the di0ine names in the ma(ro(osm and
manifestations in the mi(ro(osm! ea(h realit" in the ma(ro(osm ha0in- a (orrespondin- realit" in
the mi(ro(osm$ Furthermore! it ma" be said that both the ma(ro(osm and mi(ro(osm are
essentiall" one realit" that differ onl" 'ith respe(t to their bein- -o0erned b" the names! the
%anifest and the &idden$ ,oth modes of ,ein- are in essen(e the manifestation of the 4upreme
1ame! <Allah=! 'hi(h refers to the (osmos as the Freat %an and the human bein- as the 4mall
%an$ 4in(e the 4upreme 1ame <Allah= refers to all of the di0ine names before their
differentiation! it (an also be said that this name en(ompasses the realities of all thin-s in the state
of (olle(ti0it"! 'hile e0er" other name besides it has -o0ernan(e onl" o0er that 'hi(h defines it$
The *icrocosmic Spirit# +eart and Intellect
,oth the ma(ro(osm and the mi(ro(osm are manifestations of the 4upreme 4pirit! 'hi(h is the
manifestation of the di0ine 5ssen(e! and the realit" of the human spirit$ Vust as the ma(ro(osm
(ontains the First Intelle(t! 'hi(h is the first (reation in e6isten(e! the &i-hest Pen! the 7ni0ersal
Intelle(t and 4oul! the mi(ro(osm! or the human dimension! possesses 0arious de-rees of
manifestation! (alled the spirit! heart! intelle(t! and soul! et($ )a"sari des(ribes these
(orresponden(es in the tenth (hapter of the Mu%addima:
As "ou ha0e (ome to kno'! the human realit" has manifestations in the 'orld in the form of
parti(ulars! kno' that there are also manifestations in the human 'orld in the form of (olle(ti0it"$
The first of its manifestations in it is the form of immaterial spirit (orrespondin- to the form of
the Intelle(t$ Then! it is the form of the heart (orrespondin- to the form the 7ni0ersal 4oul$ Then!
it is the form of the animal soul (orrespondin- to the 7ni0ersal 1ature (al-tabia al-kulliya) and the
Impressed Celestial 4oul (al-nafs al-muntabia al-falakiya)" et($ Then! it is the subtle ethereal spirit
kno'n as the <animal spirit= b" the ph"si(ians! (orrespondin- to the 7ni0ersal Primordial
%atter (huyala) Then! it is the form of blood (orrespondin- to the form of the 7ni0ersal ,od"$
Then! it is the form of the limbs (orrespondin- to the ,od" of the Freat World$ It is from these
des(endin- de-rees of manifestation on the human plane that there o((urs a (orresponden(e
bet'een the t'o repli(as (nuskhatayn)
Althou-h 0arious terms are used to des(ribe the inner lands(ape of the human bein-! it should not
be ima-ined that the 0arious manifestations of the 4upreme 4pirit are dis(rete entities like
ph"si(al or-ans$ .ather! it is a sin-le immaterial realit" that (an be des(ribed from 0arious
perspe(ti0es! in a((ordan(e 'ith the des(endin- de-rees of manifestation in the mi(ro(osm$
)a"sari defines the 0arious terms used to des(ribe the mi(ro(osmi( 4upreme 4pirit in -reater
detail in the follo'in-+
As for itsbein- (alled the se(ret! it is be(ause none per(ei0e its li-hts e6(ept the possessors of
hearts and those firm in kno'led-e$ It is (alled the hidden be(ause of the hiddenness of its realit"
from the -nosti(s and others$ It is (alled the spirit be(ause of its lordship o0er the bod"! bein- the
sour(e of material life and the 'ellsprin- of effusion in the po'ers of the soul$ It is (alled the heart
be(ause of its flu(tuatin- from the side 'hi(h fa(es the Hord! re(ei0in- illumination thereb"! and
the side 'hi(h fa(es the animal soul! so that it emanates 'hat it has re(ei0ed from its sour(e!
a((ordin- to its (apa(it"$ It is (alled the 'ord be(ause of its appearin- in the breath of the All-
%er(iful! in the same 'a" that a 'ord appears in the breath of the human bein-$ It is (alled the
inner heart due to its bein- affe(ted from its sour(e! sin(e al-fa!d means <in:ur"= and <affe(ted!=
literall"$ It is (alled the breast be(ause it fa(es the bod" and is the sour(e of its li-ht! mana-in- it$
It is (alled the ru be(ause of the fear and trepidation of the o0erpo'erin- aspe(t of its ori-in! the
di0ine name! the 4ubduer (al-.ahhar)" sin(e the et"molo-" of the 'ord rou indi(ates fear$ It is
(alled the intelle(t be(ause of its dis(ernin- its essen(e and en-enderer! and for its limitation and
spe(ifi( parti(ulari;ation! and its spe(if"in- and re-isterin- that 'hi(h it per(ei0es! and
determinin- the ob:e(ts of its (o-nition$ It is (alled the soul be(ause of its atta(hment to the bod"
and its -o0ernan(e of it$ It is (alled the <0e-etal soul!= in referen(e to the appearan(e of 0e-etal
a(ti0it" b" its (ustodians on the 0e-etal plane and (alled the <animal soul= in referen(e to animal
a(tions appearin- on the animal plane$
The term spirit is often used in (ontrast to bod" and s"mboli;es the fundamental (on(eptual
dualit" of the (osmos$ 50er"thin- other than the material realm is in some form
spiritual ($ham)& That is! the term has 'ide appli(ation relatin- to e0er"thin- that is (onne(ted to
di0init"$ It has appeared in 0arious (onte6ts in both the )uran and hadith in referen(e to the
di0ine spirit! the (ommand of Fod! and the human spirit$ ,e(ause of the (entral position of the
spirit in Islami( thou-ht! this se(tion of the (ommentar" e6amines the 0arious terms that are used
in des(ribin- the de-rees of the human spirit$
The Spirit:
The le6i(al root of rah in the Arabi( si-nifies breath! 'ind! or as the an(ient natural philosophers
maintained! <a subtle 0aporous substan(e! 'hi(h is the prin(iple of 0italit" and of sensation and of
0oluntar" motion! or the 0ital prin(iple in man! or the breath that man breathes! and 'hi(h
per0ades the 'hole bod"$= This definition of spirit! ho'e0er! refers onl" the ph"si(al realit" of
man! 'hile the spirit! insofar as it is an immaterial luminous substan(e! is di0ested from matter
and independent of it$ The )uran des(ribes the spirit as a (ommand of Fod$ Commentators of the
)uran e6plain this usa-e of the 'ord <(ommand= (amr) to mean the World of Command" 'hi(h is a
luminous 'orld that ori-inates from the en-enderin- (ommand <,eR=
The )uran refers to the Worlds of Creation and Command in the 0erses! <To &im belon- the
Creation and the CommandE Flor" be to the Hord of the 'orlds!= @al-*Araf+ 3A and <&is onl"
(ommand 'hen &e 'ants a thin- is to sa" to it S,eR* and it is$= @Dasin+ M/A The former 0erse
indi(ates that there is a distin(tion bet'een the Command and the Creation and that the" are
independent 'orlds$ The latter 0erse indi(ates that the (ommand of Fod is instantaneous and
'ithout intermediar"$ As a (onse9uen(e! the World of Command is ontolo-i(all" hi-her in the Ar(
of #es(ent sin(e the hi-her the realm! the -reater the simpli(it"! luminosit"! and pro6imit" to the
5ssential di0ine unit"$ Furthermore! the )uran mentions that the spirit is from the Command of
Fod! or the World of Command$ It is therefore! a unified substan(e that is not di0isible into parts!
nor sus(eptible to measure and 9uantit"$ In this re-ard! 1a:m al-#in al-.a;i @U2Q11UU-L3Q1/LA! a
prominent -nosti( and a (ontemporar" of Ibn Arabi 'rites+
8no' that the human spirit belon-s to the World of Command and is set apart b" a pro6imit" to
Fod that no other (reature en:o"s! as 'as e6plained in pre(edin- (hapters$
The 'orld of Command (onsists of a 'orld 'hi(h is sub:e(t to neither amount! 9uantit" nor
measure! b" (ontrast 'ith the 'orld of Creation! 'hi(h is sub:e(t to these$ The name of Command
'as -i0en to the 'orld of spirits be(ause it (ame in to bein- upon the (ommand <,eR= 'ith neither
temporal dela" nor material intermediar"$ The World of Creation also (ame into bein- upon the
(ommand <,eR=! but throu-h the intermediar" of matter and the e6tension of da"sB=&e (reated
the hea0en and the earth in si6 da"s= @Araf+ 3A$
CThe spirit is itself the matter from 'hi(h the 'orld of spirits is deri0ed! and the 'orld of spirits
is the ori-in of the 'orld of #ominion! and the 'orld of #ominion is the sour(e of the 'orld of
8in-ship$ The 'orld of 8in-ship subsists! in its entiret"! b" the 'orld of #ominionE the 'orld of
#ominion subsists b" the 'orld of spiritsE the 'orld of spirits subsists b" the human spiritE and the
human spirit subsists b" Fod*s attribute of self-subsistin-$ <Florified be &e in Whose hand is the
#ominion of all thin-s and to Whom "e shall be returned$=
The 4upreme 4pirit is the realit" of human spirit! the manifestation of the di0ine 5ssen(e! and the
lo(us of all of the di0ine names$ 4in(e there is no intermediar" bet'een it and the Command of
Fod <,eR= it is the most pro6imate (reation to the di0ine 5ssen(e$ Furthermore! its realit" is the
realit" of the 4pirit of Fod sin(e Fod refers to it as belon-in- to &is spirit! <And 'hen I ha0e
fashioned him and breathed into him of %" spiritC= It should be noted that the 4upreme 4pirit is
neither identi(al 'ith the 5ssen(e nor a part of it! as elu(idated in the 0erse b" the use of the 'ord
<of!= in <C of %" 4pirit$= This is be(ause the realit" of the 5ssen(e trans(ends all e6isten(e and
nothin- (an be likened to it$ Furthermore! it (annot be a part of it sin(e! as e6plained earlier! the
spirit is not sub:e(t to 9uantit"! measure and di0ision$ It is! therefore! the first entifi(ation in
e6isten(e emanatin- from the di0ine 5ssen(e! possessin- all the perfe(tions of the 5ssen(e in the
form of the names and attributes$ In the terminolo-" of the -nosti(s! it is the first manifestation of
all realities on the plane of the 7nit"! also referred to as the First Intelle(t! the %uhammadan
.ealit"! or the %uhammadan Hi-ht! and the Pen! as mentioned in 0arious hadith! <The first thin-
that Fod (reated 'as m" li-ht!= and <The first thin- that Fod (reated 'as the Intelle(t!= and <The
first thin- that Fod (reated 'as m" spirit$= These terms refer to the realit" of the spirit in the
ma(ro(osm! 'here it e6ists 'ithout the bod" before its des(ent into the phenomenal 'orld$ In the
mi(ro(osm! ho'e0er! the spirit atta(hes itself to the bod" and needs it to a(9uire spiritual
perfe(tions that are spe(ifi( to the phenomenal 'orld! namel"! kno'led-e of the parti(ulars! and
to reap the benefits from a(tions that the bod" (arries out in the 0isible 'orld! as .umi sa"s+
The s6irit ,annot fun,tion $ithout the body" and the body $ithout the s6irit is $ithered and ,old Dour body
is manifest and your s6irit hidden: These t$o 6ut all the business of the $orld in order;od made the body
the lo,us of manifestation for the s6irit
After its atta(hment to the bod" in the mi(ro(osm! it is (alled the spirit! the heart! the intelle(t!
and the rational soul$ That is! it is (alled the spirit in li-ht of the totalit" of di0ine names and
attributes that it en(ompasses in the state of (olle(ti0it"$ When it a(9uires kno'led-e from the
per(eptible 'orld it is (alled the heart! sin(e it flu(tuates bet'een its spiritual essen(e and the
phenomenal 'orld and a(9uires kno'led-e of its parti(ulars$
In the follo'in- 0erses of the )uran the relationship bet'een the bod" and spirit is further
elu(idated+
<When "our Hord said to "our an-els! SI am -oin- to (reate a man from (la"$ 4o 'hen I ha0e
proportioned him and breathed into him of %" spirit then fall do'n in prostration before him$
Thereat the an-els prostrated! all of them to-ether e6(ept Iblis! &e a(ted arro-antl" and he 'as
one of the faithless$ &e said! N IblisR What keeps "ou from prostratin- before that 'hi(h I ha0e
(reated 'ith %" t'o handsK Are "ou arro-ant! or are "ou one of the e6alted onesK* &e said! I am
better than him! Dou (reated me from fire and Dou (reated him from (la"$*=
4in(e the an-els are ea(h a manifestation of one of the di0ine names! the (ommand of prostration
'as to pla(e ea(h of them under the -o0ernan(e of the 4upreme 4pirit of the Perfe(t &uman! 'ho
is the manifestation of the 4upreme 1ame <Allah$= As mentioned earlier! the name <Allah= is all-
in(lusi0e of the di0ine names and attributes$ .umi e6plains+
That is $hy the an2els 6rostrated themsel5es before Adam: his s6irit $as 2reater than their e3isten,e After
all" it $ould not ha5e been 6ro6er to ,ommand a su6erior bein2 to 6rostrate himself to an inferior one Ho$
,ould ;od!s Eusti,e and 0indness allo$ a rose to 6rostrate to a thorn9
4in(e the form of Adam 'as (reated from (la"! and his spirit from the di0ine attributes of ,eaut"
and %a:est"! referred to b" <%" t'o hands!= the realit" of Adam en(ompasses both the (orporeal
and the spiritual dimension! or the manifest and the hidden$ Cla" is in opposition to spirit sin(e
the former is at the e6tremit" of (orporealit" and the latter is at the e6tremit" of immaterialit"$
The di0ine dualit" of <%" t'o hands!= is at 'ork both 'ith respe(t to the bod"*s relation to the
spirit as 'ell as the di0ine attributes of ,eaut" and %a:est" that pertain to the de-ree of the spirit$
The (ommand to prostrate 'as -i0en to the an-els as 'ell as Iblis e0en thou-h he 'as of the Vinn
and not an an-el$ It is be(ause of his a(ti0it" and station that he 'as (ounted amon- them and 'as
therefore! in(luded in the (ommand to prostrate$ &o'e0er! -i0en that Iblis is of the Vinn! he 'as
not able to (omprehend the e6alted station of the 4upreme 4pirit be(ause the ma(ro(osmi( realit"
of Iblis is the 7ni0ersal Ima-ination (al-$ahm al-kulli)" 'hi(h (annot (omprehend uni0ersals but
onl" parti(ulars$
This is (larified in the follo'in- statement+
This immaterial substan(e is the Intelle(t of the Freat World 'hi(h has been e6pressed b" some as
the first human and is other than AdamE rather! the spirit of Adam is a manifestation of it$ In
opposition to this luminous realit" is another realit"! the 7ni0ersal Ima-ination (al-$ahm al-
kulli) in the absolute human! 'hi(h in(lines to e0il and (orruption b" the impulse of its primordial
nature and natural disposition and summons to error and de0isin-$ It is identi(al 'ith the realit"
of the Iblis of Iblisess and the Freatest 4atan of 'hi(h all the rest of the Iblisess and 4atans are a
manifestation$
Therefore! Iblis 'as onl" able to see the out'ard form of Adam! 'hi(h is a parti(ular! and not the
all-in(lusi0e uni0ersalit" of his spirit$ .ather than admittin- to his inherent inabilit" to
(omprehend the spiritual realit" of Adam! he (ontended 'ith Fod statin- that Adam*s (reation
'as from (la" and that fire is superior to (la"$ .umi dis(usses further the abo0e passa-e of the
)uran pointin- out the inherent inabilit" of Iblis to see be"ond the form of Adam+
Ff Adam" $ho $as 6eerless and une%ualled" the eye of 4blis sa$ nau2ht but ,lay When the an2els 6rostrated
themsel5es to him" Adam said to that one $ho sa$ only out$ard" /Sim6letonG Do you ,onsider it 6ro6er that 4
be but a tiny body9) 4blis sa$ thin2s se6arately: He thou2ht that $e are a6art from ;od Do not 2a+e u6on
Adam!s $ater and ,lay" like 4blis: 1ehold a hundred thousand rose 2ardens behind that ,layG With both eyes"
see the be2innin2 and the endG 1e$areG 1e not one-eyed" like the a,,ursed 4blisG Hlose your 4blis-like eye for a
moment After all" ho$ lon2 $ill you 2a+e u6on form9 Ho$ lon29 Ho$ lon29
The +eart:
Jf the 0arious aspe(ts of the spirit! perhaps no other aspe(t has -reater si-nifi(an(e from the
point of 0ie' of the )uran and hadith than the heart$ This is be(ause the heart is the (enter of
man*s (ons(iousness! his innermost realit" and the or-an of spiritual 0ision throu-h 'hi(h Fod is
kno'n$ #ra'in- on )uran and hadith 1a:m al-#in al-.a;i des(ribes the heart*s si-nifi(an(e in the
spiritual lands(ape of man+
8no' that the relationship of the heart to the bod" is like that of Fod*s Throne to the 'orld$ In the
same 'a" that the Throne is the plane of manifestation for the repose of the attribute of
(ompassion in the ma(ro(osm! so too the heart is the pla(e of manifestation for the repose of the
attribute of spiritualit" in the mi(ro(osmC The heart! ho'e0er! has a propert" and nobilit" that
the Throne does not possess! for the heart is a'are of re(ei0in- the effusion of the -ra(e of the
spirit! 'hile the Throne has no su(h a'areness$
The root meanin- of the term %alb @heartA is to o0erturn! to return! to -o ba(k and forth! to
flu(tuate and to under-o transformation$ As its name su--ests! the heart has t'o aspe(ts! one that
fa(es the spirit and one that fa(es the (orporeal bod"$ The aspe(t that fa(es the bod" is (alled the
soul and the aspe(t that fa(es the spirit is (alled the intelle(t$ That 'hi(h the heart a(9uires from
the spirit are uni0ersals and that 'hi(h it a(9uires from the soul and its fa(ulties are parti(ulars$
Thus! the heart straddles t'o dimensions! as 1a:m al-#in al-.a;i further des(ribes+
4imilarl"! one fa(e of the human heart is turned to the 'orld of spiritualit"! and the other fa(e to
the 'orld of the bodil" frame$ It is for this reason that the heart is (alled %alb" for it (ontains
'ithin itself t'o 'orlds! (orporeal and spiritual! and (onstantl" turns from one to the other$ All
sustainin- -ra(e re(ei0ed from the spirit is distributed b" the heart$
The heart stands bet'een the spiritual 'orld of the spirit and the (orporeal 'orld of the bod"! also
des(ribed b" SAbd al-.a;;a9 8ashani+
The heart is a luminous! disen-a-ed substan(e half'a" bet'een the spirit and the soul$ It is that
throu-h 'hi(h true humanit" is reali;ed$ The philosophers refer to it as the rational soul$ The
spirit is the in'ard dimension! and the animal soul is its mount and its out'ard dimension!
half'a" bet'een it and the bod"$ Thus! the )uran >/3+2? (ompares the heart to a -lass and a
shinin- star! 'hile it (ompares the spirit to a lamp$ The tree is the soul! the ni(he is the bod"$ The
heart is the intermediate realit" in e6isten(e and in le0els of des(ents! like the Fuarded Tablet in
the (osmos$ The -lass is an allusion to the heart that is illumined b" the spirit and illuminates
e0er"thin- around it b" shinin- li-ht upon them$
There are numerous 0erses in the )uran that indi(ate the (entralit" of the heart in the human
bein-$ The heart is the lo(us of -ood and e0il! ri-ht and 'ron-! kno'led-e and i-noran(e! and both
people of faith and unbelie0ers ha0e hearts$ It is the (enter of the human personalit" and the pla(e
'here man meets Fod$ There is both a (o-niti0e and moral dimension! as mentioned in the hadith!
<Fod does not look at "our bodies or "our forms! but &e looks at "our hearts!= that is! it is the
abode of piet" and faith$ )urani( 0irtues su(h as sin(erit"! piet"! pea(e! lo0e and repentan(e are
lo(ated in the heart$ ,oth spiritual (o-nition and moral re(titude arise from the purifi(ation of the
heart$ When the heart is oriented to'ard the mundane 'orld and entan-led in bodil" pleasures! it
turns its fa(e a'a" from the domain of the spirit and is sub:e(t to spiritual illnesses! as indi(ated
b" the 0erse! <In their hearts is a si(kness!= @al-,a9ara+ 1NA and <It is not the e"es that are blind!
but blind are the hearts 'ithin the breasts!= @al-&a::+ 3A and <What! ha0e the" no hearts to use
intelli-en(e or e"es to see 'ithK= @A*raf+ 1UGA When! on the (ontrar" it orients itself to'ards the
spirit*s luminosit" it be(omes the lo(us of all the di0ine attributes that it re(ei0es from the spirit$
4in(e the heart is both a re(ipient of the di0ine effusion and the ori-in of all a(ts in 0isible 'orld!
purifi(ation of the heart is the essen(e of the spiritual path and the means b" 'hi(h one attains
perfe(tion$ The Prophet @pea(e and blessin- be upon himA said! <There is in the bod" of the son of
Adam a pie(e of flesh 'hi(h! if it be sound! (auses the rest of the bod" to be soundE and if it be
(orrupt! (auses the rest of the bod" to be (orrupt$= Hike'ise! .umi 'rites! <When "ou look
(arefull"! "ou see that all -ood 9ualities d'ell in the heart$ All these dis-ra(eful 9ualities deri0e
from 'ater and (la"$=
The heart is the pla(e 'here Fod re0eals &imself to human bein-s$ &is presen(e is felt in the heart
sin(e it is the or-an of spiritual 0ision! understandin- and remembran(e and in the 'ords of the
&adith )udsi! <1either %" hea0en nor %" earth embra(es %e! but the heart of %" ser0ant 'ith
faith does embra(e %e$= It mi-ht be asked 'h" the spirit has not been sin-led out to embra(e
di0init" rather than the heartK After all! the 4upreme 4pirit is the manifestation of all the di0ine
attributes$ The reason is that the heart en(ompasses both the spiritual and the (orporeal! the
hidden and the manifest! and possesses kno'led-e of both uni0ersals and parti(ulars$ The di0ine
attributes in the spirit are in the form of (olle(ti0it"! 'hereas the heart embra(es both (olle(ti0it"
and differentiation$ Throu-h its intera(tion 'ith the 0isible 'orld! it a(9uires kno'led-e of
parti(ulars 'hile at the same time it re(ei0es effusion from the spirit$
Thus! Fod ennobled that entit" 'hi(h possesses (omplete ontolo-i(al re(epti0it" of the di0ine as
the essen(e of manE it 'as mentioned pre0iousl" that man is the mirror of Fod and (reation$ In
order to des(ribe the heart*s abilit" to refle(t the ima-es (ast on it! 1a:m al-#in al-8ubra @d$
L1MQl//lA uses a similar analo-"+
8no' that the subtle realit" 'hi(h is the heart flu(tuates from state to state! like 'ater that takes
on the (olor of its (ontainer$= The heart is subtle and a((epts the refle(tion of thou-hts and
meanin-s that (ir(le around it$ &en(e the (olor of the thin- that fa(es the subtle realit" takes form
'ithin it! :ust as forms are refle(ted in a mirror or in pure 'ater$
4ome of the -nosti(s ha0e des(ribed in detail the spiritual lands(ape of the human bein-! (itin-
the Ierse of Hi-ht in the )uran+
The similitude of &is li-ht is a ni(he in 'hi(h there is a lamp$ The lamp is in a -lass$ The -lass! is as
it 'ere! a shinin- star! lit b" the blessed oli0e tree! neither form the east nor West! 'hose oil 'ould
almost -lo' forth if itself thou-h no fire tou(hed it$ Hi-ht upon Hi-htR Allah -uides to &is li-ht
'hom &e 'ills$
The follo'in- se(tion paraphrases SAbd al-.a;;a9 8ashani*s (ommentar" on this 0erse des(ribes
these interrelationships$ The first la"er! 'hi(h is (onsidered the outermost aspe(t of the human
bein- is the bod" @&ismA! 'hi(h is (orporeal! dark and dense$ This is analo-ous to the <lamp-ni(he=
'hi(h is dark and has no li-ht of itself$ The spirit is the lamp 'hi(h illuminates out of its 0er"
essen(e! as fire intrinsi(all" radiates li-ht$ The -lass is the heart! sin(e it dra's luminosit" from
the lamp and is like a bri-ht star in its radian(e and hi-h position$ %oreo0er! the -lass (an
transmit the essential luminosit" of the lamp onl" if it is (lean and translu(ent$ Jther'ise! an
opa9ue -lass 'ould onl" limit the lamp*s essential luminosit" sin(e the -lass (o0ers the lamp$ The
blessed oli0e tree is the soul! as 8ashani e6plains! for the soul has fa(ulties and is the sour(e of
-reat benefit :ust as bran(hes and fruits -i0e benefit$ Thus! the spirit is the sour(e of di0ine
perfe(tions found 'ithin the 0er" essen(e of manE the heart! the lo(us of re(epti0it" of the spirits
essential -oodness! the soul! the heart*s mount! and the bod"! the mount for the soul$ &ere 8ashani
-i0es a positi0e 0ie' of the soul! althou-h man" authors ha0e dispara-ed the soul as bein- the
sour(e of the bestial properties found in man$ In 8ashani*s 0ie'! it is the essential re(epti0it" of
the soul -o0erned b" the spirit*s di0ine nature that is taken into (onsideration$ Thus! the spirit*s
luminosit" and essential -oodness per(olates to ea(h le0el of one*s inner bein-! (astin- out all
darkness and bestial attributes$
The Intellect:
The 'ord in Arabi( for intelle(t is Sa%l The le6i(al meanin- of Sa%l is to tie! fetter or bind! 'hi(h
also indi(ates its fun(tion! that is to tether ideas in the mind throu-h limitin- and definin- them$
The intelle(t -ains a((ess to uni0ersals and parti(ulars throu-h the pro(ess of a <(omplete
definition= (al-hadd al-tamm)" usin- the -enus (&ins) and differentium (fasl) su(h as the definition of
man -i0en b" the lo-i(ians and philosophers! <a rational animal$=
The terms intelle(t! spirit! and heart are used inter(han-eabl"! all of 'hi(h refer to man*s in'ard
realit" but differ onl" in aspe(t$ 4ome of these (omple6 (orresponden(es are surnmari;ed in the
follo'in- 0erses of .umi+
Sense 6er,e6tion is in bonda2e to the intelle,t" oh friendG And kno$ too that the intelle,t is in bonda2e to the
s6iritThe body is out$ard" the s6irit hiddenB the body is like the slee5e" the s6irit the hand Then the intelle,t
is more hidden than s6irit: the senses 6er,ei5e the s6irit more %ui,kly The s6irit of 6ro6heti, re5elation is
beyond the intelle,tB ,omin2 from the Inseen" it belon2s to that sideWhat is the s6irit9 Fne-half of a leaf
from the 2arden of Thy 1eauty What is the heart9 A sin2le blossom from Thy 6ro5isions of 6lentyWithout
doubt the intelle,ts and hearts deri5e from the di5ine Throne" but they li5e 5eiled from the Throne!s
li2htThen the army of the human indi5idual ,ame from the $orld of the s6iritB the intelle,t" the 5i+ierB the
heart" the kin2 After a time" the heart remembered the ,ity of the s6irit The $hole army returned and
entered the $orld of 75erlastin2ness
The intelle(t is the fa(ult" of understandin-! (o-nition and rationalit"$ It differs from the heart in
that the heart is the or-an of 0ision! faith! piet" and moral attributes! 'hereas the intelle(t is the
abode of thou-ht and per(eption$ The intelle(t seeks the -ood! the out(omes of affairs! and
dis(erns bet'een ri-ht and 'ron-$ The intelle(t is the bearer of kno'led-e after refle(tin- on
(on(epts and a(9uirin- ne' s(ien(es$
&o'e0er! in man" hadith! the term <intelle(t= is used s"non"mousl" 'ith the 4upreme 4pirit$ As
mentioned earlier! these terms are inter(han-eable and point to'ards a sin-le realit" but the"
differ in de-ree and aspe(t$ Thus! it (annot be said (on(lusi0el" that the fun(tion of a parti(ular
aspe(t is this or that sin(e their usa-e in the hadith and 4ufi literature is often ambi-uous$ For this
reason! man" 4ufi authors ha0e put for'ard 0arious s(hema! sometimes a fi0e fold and sometimes
a se0en fold! often in(ludin- terms su(h as the 8ernel (lubb)" the Frain (habbat al-%alb)" the
Core (su$ayda)" and the Peri(ardium (sha2haf)
T T T
The de2ree of the Perfe,t Man ,onsists of the ,olle,ti5ity of all di5ine and e3istential realms The Perfe(t
&uman (al-insan al-kamil)" or the Complete &uman! is one of the (entral (on(epts in the s(hool of
Ibn Arabi Its importan(e (annot be understated espe(iall" sin(e )a"sari de0otes man" (hapters in
the Mu%addima e6pandin- on 0arious aspe(ts of the human spiritual lands(ape$ In fa(t! one ma"
0ie' the Mu%addima as fo(usin- on t'o primar" themes! di0init" and man$ The follo'in- se(tion
dis(usses the (on(ept of the Perfe(t &uman in relation to the other planes of ,ein-$
The )ive 'ivine Presences
In (on:un(tion 'ith the abo0e di0ision there is another set of terms that des(ribe the fundamental
de-rees of ,ein-$ The -nosti(s use the term <presen(e= (hadra) to des(ribe these de-rees and to
indi(ate that Fod is present in all the 'orlds$ Althou-h there are as man" <presen(es= as there are
manifestations! the -nosti(s ha0e summari;ed the most fundamental di0isions of the le0els of
,ein- as the fi0e #i0ine Presen(es (al-hadarat al-ilahiyya) Chitti(k 'rites! <The #i0ine Presen(e is
that <lo(ation= 'here Allah is to be found! or 'here 'e (an affirm that 'hat 'e find is &e$ It
in(ludes the 5ssen(e of Allah! 'hi(h is Fod in &imself 'ithout re-ard to &is (reaturesE the
attributes of Allah! also (alled &is names! 'hi(h are the relationships that (an be dis(erned
bet'een the 5ssen(e and e0er"thin- other than &eE and the a(ts! 'hi(h are all the (reatures in the
(osmos alon- 'ith e0er"thin- that appears from them$ &en(e! the #i0ine Presen(e desi-nates Fod
on the one hand and the (osmos! inasmu(h as it (an be said to be the lo(us of &is a(ti0it"! on the
other$=
The first presen(e is the Absolute 7nseen$ In (ontrast to this station is the absolute 0isible (al-
shahada d-mutla%a)" 'hi(h is the e6ternal 'orld and is also (alled mulk or nasut It is the last realm
in the Ar( of #es(ent! 'hi(h is the final! and most out'ard manifestation of the 5ssen(e$ 50er"
'orld in relation to the Absolute 7nseen is (onsidered an e6ternal 'orld$ &o'e0er! in relation to
ea(h other! the World of 7ni0ersal Intelle(ts and 4ouls ('alam al-!u%al $a al-nufus al-kulliya) is the
relati0e unseen and the Ima-inal World (al-alam al-mithal) is the relati0e 0isible$ The Ima-inal
World is the shado' of the noeti( realm and en(ompasses the absolute 0isible 'orld$ The 0isible
'orld is the realm of multipli(it" and differentiation$ The first presen(e is also kno'n as the
presen(e of Immutable Ar(het"pesE the se(ond as the 'orld of spirits! -i0en that the" are
immaterial intelle(tsE the third as the Ima-inal WorldE the fourth as the material 'orldE and the
fifth! 'hi(h is the (omprehensi0e 'orld en(ompassin- the pre0ious four! as the realit" of the
Perfe(t &uman (d-insan d-kamil) Furthermore! ea(h presen(e is a shado' of the pre0ious realm!
su(h that ea(h su((essi0e hi-her realm en(ompasses the one belo' it$ The Perfe(t &uman
en(ompasses all the realms and is the shado' of the name Allah! 'hi(h represents all the di0ine
names in totalit"$
These fi0e presen(es are also (onsidered the books of Fod! and differ from the 'ords of Fod sin(e
the books represent stationar" de-rees in e6isten(e 'hile 'ords (kalimat) refer to the
manifestations 'ithin those de-rees that arise immediatel" from the di0ine (ommand$ That is! the
books of Fod represent de-rees of (reated realit"! 'hile the 'ords of Fod arise from the di0ine
breath or <e6halation= 'hi(h results in the immediate en-enderin- of thin-s$ The term <books=
emphasi;es the (reated order of thin-s! and the 'a" in 'hi(h Fod*s (ommand e6ists in the form of
indi0iduation and separation! 'hile the <'ords of Fod= emphasi;e Fod*s independen(e from the
need of intermediaries for the subsisten(e of the 'orld! 'hi(h is an e6pression of Fod*s
en-enderin- (ommand! <,eR= Jne final distin(tion bet'een the t'o is that <books= refer to the
'orld in an indi0iduated and differentiated state and <'ords= refer to the 'orld in the state of
bein- (olle(ti0e and undifferentiated$
The World of #ominion (malakut) is a manifestation of the World of In0in(ibilit" (&abarut)" also
(alled the 'orld of spirits or the %uhammadan 4pirit! 'hi(h is the differentiated form of the
%uhammadan Hi-ht! as the hadith mentions+ <Fod spoke a 'ordE &e said to it! S,e li-htR* then &e
spoke a 'ord! and said to it! S,e 4piritR* and &e (ombined the spirit 'ith the li-ht$=
The World of #ominion is the realm o((upied b" the spiritual bein-s su(h as the an-els and spirits$
The lo'er de-ree of this realm is the Ima-inal World be(ause of the e6isten(e of forms in it! 'hile
its hi-her de-ree possesses the (hara(teristi(s of the World of In0in(ibilit" and is totall" de0oid of
an" (onstri(tion b" the sensor" 'orld and 'orld of forms$ This is 'h" there are different (lasses of
an-els! some possessin- form and not others$ Furthermore! the sensor" 'orld is a manifestation of
the World of #ominion$ 5a(h su((essi0e realm is a shado' of the former but sin(e it is more
distant from the 5ssen(e! the manifestation of the di0ine attributes in that realm is also 'eaker$
The fifth di0ine presen(e! as mentioned! is that of the Perfe(t &uman (al-insan al-kamil)" 'hi(h is
the (omprehensi0e book (ontainin- the entiret" of e6isten(e! and is therefore the mi(ro(osm of
the Freat World$ Thus! 'ithin man there e6ists a (orrespondin- di0ision of the di0ine presen(es
that e6ist in the ma(ro(osm$ The mi(ro(osm is the mirror of the ma(ro(osm! or in the terminolo-"
of the -nosti(s! the human is the 4mall %an and the 'orld is the Freat %an! 'hile at the same
time! the human is the 4mall World and the 'orld is the Freat World$ Another formula for this
relation is that the human is the Freat World! and the 'orld is the 4mall World sin(e onl" man is
the dire(t and (omplete refle(tion of Fod! 'hereas the (osmos is subser0ient to Fod*s 0i(e-erent!
and therefore subordinate in 'orth$
Vust as there are le0els of manifestation! also kno'n as the di0ine presen(es! there are also le0els
of human e6isten(e$ The Perfe(t &uman is none other than the refle(tion of the di0ine names in all
le0els of his bein-$ The outermost aspe(t! 'hi(h is referred to as the <lo'est of the lo'=in the
)uran! is the ph"si(al bod"$ As one mo0es deeper in'ard! the aspe(ts of the self be(ome more
subtle! immaterial! luminous! (omprehensi0e! noble! and ultimatel" are a perfe(t refle(tion of the
di0ine attributes$ It is onl" 'hen the in'ard :ourne" is undertaken! that one a(tuali;e the di0ine
names in one*s bein-! sin(e there are some names that are manifested onl" on the le0el of the
spirit! or the hidden (khafi) In fa(t! the -reater one*s distan(e from immaterial spiritual realities
the 'eaker the manifestation of an" -i0en name$
That is 'h" in pra(ti(al -nosti(ism the Perfe(t &uman tra0erses all the realms of ,ein- so that he
rea(hes the plane of 4in-ularit"! 'hi(h is the plane that en(ompasses all the di0ine names in
(olle(ti0it"$ Vust as the spirit represents the (olle(ti0it" of all realities! or the %other of the ,ook
@umm al-kitab)" and the heart represents the realities in the form of separation or the %anifest
,ook(kitab al-mubin)" so too the Perfe(t &uman a(tuali;es the di0ine names asso(iated 'ith ea(h
plane of e6isten(e! 'hether it is in state of (olle(ti0it" or separation$
4adr al-#in )una'i! the -reatest e6positor of Ibn Arabi*s 'orks! 'rites in 0itab al-fuluk" a
(ommentar" on Ibn Arab*s Fusus al-Hikam"
Vust as the #i0ine Presen(e! referred to b" the name Allah! (omprises all the spe(ifi( Attributes!
their parti(ular properties! and their inter-relationships! so that there is no intermediar" bet'een
the 5ssen(e and the Attributes! like'ise! from the point of 0ie' of man*s realit" and his station!
there is no intermediar" bet'een man and Fod$ &is realit" is su(h that he is the (omprehensi0e
isthmus (al-bar+akhiyya d-&ami!a) bet'een the properties of ne(essit" and possibilit" sin(e he
en(ompasses both$
%an*s in'ard realit" is identi(al 'ith the #i0ine .ealit" sin(e the <Perfe(t &uman is the lo(us of
manifestation of the Comprehensi0e 1ame Allah and he has a share in the -lor" of his %asterE thus
he be(omes san(tified$= While! other entities in (reation manifest some attribute or another! man
assumes the uni9ue position of manifestin- all the 1ames$ )una'i 'rites+ <All bein-s are
determined b" the properties of the 1ames the" manifest! ea(h takin- on a spe(ifi( relationship
and e6istential position$=
The %icegerenc of *an
In the openin- (hapter of the Fusus" Ibn Arabi des(ribes the uni9ue and noble position of man as
the 0i(e-erent of Fod and the (omplete manifestation of the di0ine names$ Jne finds this idea
(learl" stated in the )uran 'here Fod sa"s! <I am -oin- to make a 0i(e-erent on earth= @al-,a9ara+
2NA! <And 'hen I ha0e breathed into him of %" 4pirit!= @4ad+ M/Aand <What pre0ented "ou from
prostratin- to 'hom I ha0e (reated 'ith %" o'n t'o handsK= @4ad+ UA The )uran is e6pli(it in
man" instan(es re-ardin- the superiorit" of man due to the spe(ifi( desi-nation of 0i(e-eren("
and Fod*s endo'in- him 'ith the kno'led-e of all the names! as in the 0erse! <Fod tau-ht Adam
the names! all of them= @al-,a9ara+ 21A$ Furthermore! man" -nosti(s ha0e relied upon the hadith!
<Fod (reated Adam in &is o'n form!= as e0iden(e for man*s e6treme pro6imit" to the di0ine bein-
as 'ell as bein- an e6pli(ation of the true nature of man$ In a hadith related b" Imam 4adi9 @pea(e
and blessin- be upon himA from Imam Ali! 'e find a (lear and e6pli(it statement (on(ernin- the
form of man+
The form of man is the -reatest proof of Fod in (reation$ It is the book that &e 'rote b" &is o'n
hand! the edifi(e that &e (onstru(ted b" &is 'isdom! and the totalit" of the forms of the 'orlds$ It
is the summation of the Fuarded Tablet! the 'itness of all that is absent! the ar-ument a-ainst
e0er" denier! the strai-ht path to e0er" -ood! and the brid-e spannin- paradise and hell$
Imam Ali*s statement (learl" indi(ates that the form of man is the totalit" of the forms of the
'orlds$ &o'e0er! his statement also (on0e"s that 'ere it not for man bein- (reated in the form of
Fod! he 'ould not ha0e ser0ed as the -reatest proof of Fod! sin(e Fod does not need (ontin-ent
bein-s to pro0e &is e6isten(e$ Thus! Imam &usa"n sa"s in the suppli(ation of Arafa" <&o' (an a
thin- 'hi(h is dependent upon Dou for its o'n e6isten(e pro0e Dour e6isten(eK When ha0e "ou
been absent that Dou should re9uire a proof! and 'hen ha0e Dou been distant su(h that effe(ts
should lead to DouK ,lind is the e"e that does not see DouR= It is onl" throu-h the refle(tion of the
di0ine bein- in %an that he ser0es as the -reatest proof of &im! sin(e a proof is an indi(ator and a
si-n for some -reater realit" 'ith 'hi(h it is asso(iated$ Vust as <'orld= in Arabi(! al-alarn" 'hi(h is
deri0ed from the 'ord! si-n! or token! as in Salama" ser0es as a si-n and proof for &is e6isten(e and
a(ts as a mirror for the di0ine attributes! the e6isten(e of man is the -reatest proof of &is
e6isten(e throu-h his mirrorin- of the di0ine attributes in their totalit"$
From the )urani( point of 0ie'! Fod tau-ht man all the names! a realit" 'hi(h 'as (omprehended
b" neither Iblis nor the an-els$ 4in(e man*s refle(tion is of the 4upreme 1ame Allah! 'hi(h is
reser0ed for the 5ssen(e! 'ithout entifi(ation! the station of 0i(e-eren(" is reser0ed for one 'hose
e6istential (apa(it" possesses all the di0ine names$ Were there to e6ist a bein- in (reation 'hose
realit" man did not en(ompass! it 'ould not ha0e been appropriate for Adam to hold the station of
0i(e-eren("! sin(e the 0i(e-erent possesses -o0ernan(e and dominion o0er his sub:e(ts$ It 'ould
be possible! then! for that bein- to possess a de-ree of superiorit" in that aspe(t 'hi(h 'as la(kin-
in man! and therefore! nullif" his 0i(e-eren(" in that parti(ular aspe(t$ ,ut sin(e Fod tau-ht man
all the names! not e0en the an-els 'ere able to ob:e(t to Fod*s desi-nation of Adam$ Althou-h ea(h
an-el 'ished to ob:e(t to Fod*s preferen(e of Adam! the" 'ere unable to relate the names as Fod
(ommanded them! sin(e ea(h had been limited b" the aspe(t of their o'n indi0idual essen(es and
(onse9uentl" blinded b" their o'n ontolo-i(al limits$ Ibn Arabi 'rites+
Thus no one 'as entitled to be the 0i(e-erent e6(ept the Perfe(t %an! for Fod (reated his out'ard
form out of all the realities and forms of the 'orld! and his in'ard form on the model of &is o'n
form$ 1othin-! in the 'orld possesses the (omprehensi0eness that is possessed b" the 0i(e-erent$
In fa(t! he has obtained @his 0i(e-eren("A onl" be(ause of his (omprehensi0eness$
#i0ine effusion (al-fayd al-uluhi) des(ends throu-h the di0ine (ommand <,eR= -eneratin- the
different le0els of e6isten(e 'ithout (ausal intermediaries$ The des(endin- (ommand emanatin-
from the <1on-delimited 5ffusion of the 5ssen(e (mutla% al-fayd al-dhati) (reates the First Intelle(t!
also (alled the Pen! then the Tablet! then the Throne! then the Chair! then the &ea0ens! one after
another! then the elements! then the Sthree pro-en"! minerals! plants! and animals! and finall"
man! 'ho is (olored b" all that 'hi(h passed before him$=
The *uhammadan Realit
#i0ine manifestation o((urs in t'o -rand mo0ements kno'n as the Ar( of As(ent and the Ar( of
#es(ent$ The former des(ribes the mo0ement of manifestation and the latter des(ribes the
mo0ement of the .eturn! alluded to in the 0erse! <To &im 'e belon- and to &im 'e shall return=
@al-,a9ara+ 1LA$ 4in(e these t'o mo0ements are (arried out in both the ma(ro(osm and the
mi(ro(osm! it (an be said that the entiret" of e6isten(e is (ir(ular$ The uni0erse enters into
e6isten(e from the de-ree of 4in-ularit" to the point of -reatest differentiation of primordial
matter and then returns to oneness throu-h the human bein-*s spiritual as(ent$ )una'i states!
<The -o0ernin- properties of e6isten(e! realities and the de-rees of (reated thin-s are (ir(ular!
and the mo0ements of noeti(! sensible and other uni0ersals and their (on(omitants are also
(ir(ular$= Ibn Arabi states further+
There is no di0ine name that is not bet'een t'o di0ine names! for the di0ine affair is (ir(ular$ That
is 'h" Fod*s affair in the thin-s is infinite! for a (ir(le has no first and no last! e6(ept b" 'a" of
suppositionC The affair o((urs >'ith an in(lination to'ards (ir(ularit"? be(ause thin-s pro(eed
from Fod and return to &im$ From &im it be-ins and to &im it -oes ba(kC This does not happen in
a linear shape! or it 'ould ne0er -o ba(k to &im! but it does -o ba(k$ &en(e there is no es(ape from
(ir(ularit" in both the suprasensor" and sensor" domains$
The e6istential (ir(le is! more spe(ifi(all"! a pro(ess throu-h 'hi(h man ori-inates from the state
of 1on-delimited 5ffusion of the 5ssen(e (mutla% al-fayd al-dhati) to the ph"si(al form of a human$
%an*s e6ternal e6isten(e is the final sta-e in (reation su((eedin- the plants! animals and mineralsE
it is the furthest point from the di0ine 7nit" and is (hara(teri;ed b" e6treme multipli(it"$ It is
ho'e0er! his inner realit" that remains di0ine and thus allo's man to :ourne" from e6istential
lo'ness (hara(teri;ed b" multipli(it" and (omposition to'ards All-Comprehensi0e 7nit" (ahadiyat
al-&am!a) In al-Fukuk" )una'i 'rites!
If man rea(hes the hi-hest sta-e of his 'a"farin- and unites 'ith the 4ouls and Intelle(ts! and
tra0erses them in their essential states until he rea(hes the station of
<isthmus= (bar+akhiya)" 'hi(h is his ori-inal station after departin- from the utmost e6treme of
multipli(it" and its forms! he 'ill also rea(h the 7nit" of this multipli(it"! then the bar+akhi stateC
4o the one 'ho rea(hes his ori-inal nature! is the one 'hom SWe (reated in the best form @al-Tin+
3A! and one 'ho does not is the one 'hom SWe brou-ht do'n to the lo'est of the lo' @al-Tin+ A!
for bein- distant! due to his multipli(it"! from his ori-inal station of #i0ine Jneness$
The first point on this (ir(le is kno'n as the sin-ularit" of the %uhammadan .ealit"! also referred
to as the %uhammadan Hi-ht! and the First Intelle(t$ Ashti"ani mentions that the 5ssen(e! 'ith
respe(t to its attribute of real sin-ularit" ne(essitates an entifi(ation! sometimes referred to b" the
people >-nosti(s? as the first entifi(ation and sometimes referred to as the %uhammadan realit"$
Ibn Arabi e6plains this further in the final (hapter in the Fusus sa"in-!
&is is the 'isdom of sin-ularit" be(ause he is the most perfe(t e6istent of this human spe(ies!
'hi(h is 'h" the matter be-ins 'ith him and ends 'ith him! for he 'as a prophet 'hile Adam 'as
bet'een (la" and 'ater$ Then! in his elemental form he be(ame the 4eal of the Prophets$
)a"sari 'rites in his (ommentar" on the Fusus"
It is the 'isdom of sin-ularit" be(ause of his sin-ularit" in the de-ree of di0ine
(omprehensi0eness! abo0e 'hi(h is nothin- e6(ept the de-ree of the 4in-ular 5ssen(e$ This is
be(ause it is the lo(us of the name Allah! 'hi(h is the -reatest! all-(omprehensi0e name amon-st
all the names and attributes$
The %uhammadan realit" is the first point in e6isten(e! en-endered b" the %ost &ol" 5ffusion
from the di0ine de-ree of 4in-ularit"$ It is! therefore! the lo(us of the name <Allah!= the all-
(omprehensi0e name$ )a"sari further e6plains in his (ommentar"+
The first that (ame about b" the %ost &ol" 5ffusion from amon-st the entities 'as his Immutable
Ar(het"pe and the first thin- that (ame to e6ist throu-h the &ol" 5ffusion in its out'ard aspe(t
from amon-st the e6istent thin-s 'as his san(tified spirit! :ust as he said! <The first thin- that Fod
(reated 'as m" li-ht$= 4o he (ame about throu-h the 4in-ular 5ssen(e! the de-ree of di0init" and
his Immutable Ar(het"pe 'hi(h 'as the first sin-ularit"$
There is a di0ine (onfli(t in the e6ternal entities sin(e ea(h name is 0eiled from the other b" the
name! the %anifest! and re9uires another name to arbitrate bet'een the entities$ The (onfli(t is
resol0ed b" the manifestation of the name! the Vust! 'hi(h -uides ea(h entit" to its perfe(tion and
prote(ts it from trans-ressin- on ea(h other$ The :ust arbitrator is the real prophet and the eternal
pole of e6isten(e that -uides and brin-s all thin-s to their ontolo-i(al perfe(tion$ It is the
%uhammadan .ealit"! 'ho is the true prophet and the lord of the hidden and manifest realms$
Vust as ea(h prophet fun(tions as the :ust arbitrator 'ho -uides a nation in a manner appropriate
for that time! the %uhammadan .ealit" is the hidden prophet 'ho -uides ea(h indi0idual prophet
in his o'n spiritual de0elopment$ For this reason the Prophet @pea(e and blessin- be upon himA
stated! <I 'as a prophet 'hile Adam 'as bet'een 'ater and (la"!= that is! bet'een spirit and bod"!
or noeti( form in the Immutable Ar(het"pes and elemental form$
As for the %uhammadan prophethood in the 0isible realm! 'hi(h is the manifestation of the
%uhammadan .ealit" and the 4upreme 4pirit! it is for the sake of -uidan(e and instru(tion of the
(reatures! enablin- them to attain their indi0idual perfe(tion in a((ordan(e 'ith their e6istential
(apa(ities$
In the terminolo-" of the -nosti(s! both the Perfe(t &uman and the %uhammadan .ealit" are the
(omplete manifestation of the all-(omprehensi0e name <Allah$= ,oth represent the totalit" of the
di0ine attributes and perfe(tions throu-h 'hi(h the rest of (reation is endo'ed 'ith e6isten(e$ In
one sense the terms are s"non"mous! both referrin- to the (omplete mirror of the di0ine ,ein-$
&o'e0er! in another sense! the terms des(ribe different aspe(ts of the realit" of man$ Ibn Arabi
points out this differen(e in SAn9a* %a-hrib + <The spirit
attributed to Fod >in 0erse 2/+M! 'here it is said that Fod breathed P&is 4piritP into Adam? is the
%uhammadan realit"$=&e (ontinues+ <The %uhammadan .ealit" arises out of the Hi-ht of
Absolute Plenitude(min al-an$ar al-samadiyya) in the d'ellin- of 4in-ularit"$= <The %uhammadan
.ealit" 'as endo'ed 'ith e6isten(e! and then out of it &e dre' the 7ni0erse$=
The differen(e bet'een the (on(epts of the Perfe(t &uman and the %uhammadan .ealit" is in
priorit" and posteriorit"! respe(ti0el"$ The former des(ribes man in terms of his primordialit" and
the latter des(ribes man in terms of his finalit"$In other 'ords! the Perfe(t &uman refers to man*s
ori-in and potential! 'hile the %uhammadan .ealit" refers to the a(tualit" of the Perfe(t &uman$
The Prophet is the reali;ation of <Fod (reated Adam in &is form!= and the ontolo-i(al realit" of
the Perfe(t &uman$
Lordship of the *uhammadan Realit:
It 'as mentioned earlier in this (hapter that the di0ine names and attributes ha0e -o0ernin-
properties and manifestations in all the realms$ 5a(h name has a dominion and period in 'hi(h it
is effi(a(ious$ When its period e6pires! it be(omes subsumed under the -o0ernan(e of another
name 'hose dominion is -reater$ As for the name <Allah!= sin(e it is the 4upreme 1ame! its
-o0ernan(e does not e6pire and it e6erts an effe(t in all realms and in e0er" period$ 4in(e the
%uhammadan .ealit" is the manifestation of the name Allah! its -o0ernan(e also e6tends in e0er"
realm and in e0er" period! and thus possesses lordship o0er e0er" manifestation$ Vust as the name
Allah a(ts as lord (rabb) o0er the rest of the di0ine names! the %uhammadan .ealit" a(ts as lord
o0er the forms of the 'orlds$ The term <lord= refers to the di0ine name of the 5ssen(e that
possesses a relationship 'ith (reation$ The relationship of lordship in(ludes o'nership!
possession! leadership! besto'al! nurturin-! mana-ement of affairs and brin-in- thin-s to their
perfe(tion$ It is applied to the %uhammadan .ealit" sin(e its lordship is a shado' of the Hordship
of the 5ssen(e and its lordship permeates all of e6isten(e$
The di0ine effusion issues forth from the de-ree of 4in-ularit" and e6tends initiall" to the
%uhammadan .ealit"! in the terminolo-" of the -nosti(s! and the First Intelle(t$ All subse9uent
effusion is from the %uhammadan .ealit" 'hi(h possesses absolute lordship o0er (reation$ This is
on a((ount of its ontolo-i(al (omprehensi0eness! sin(e that 'hi(h is ontolo-i(all" hi-her in
(reation has the responsibilit" of nurturin- that 'hi(h is lo'er$ 4imilarl"! that 'hi(h is
ontolo-i(all" lo'er in (reation is subser0ient to that 'hi(h is hi-her in the same 'a" that the
mineral kin-dom is subser0ient to the 0e-etal! the 0e-etal kin-dom is subser0ient to the animal!
and the animal kin-dom is subser0ient to man$ ,ut sin(e man is the 0i(e-erent of Fod! he is
ontolo-i(all" hi-her than all the kin-doms! in(ludin- the an-els and the Vinn$ Within the spe(ies of
man! the prophets are ontolo-i(all" hi-her than the rest of humanit" and are (ommissioned to
-uide humanit" to perfe(tion$ Amon- the prophets! the <possessors of mi-ht= (ulu al-!a+m) are
ontolo-i(all" hi-her than the rest! and %uhammad @pea(e and blessin- be upon himA is the leader
and -uide of them all! and therefore! possesses absolute lordship$ )a"sari 'rites that lordship is
(on(ei0ed onl" 'ith respe(t to -i0in- e0er"thin- its due and fulfillin- the needs of e0er" (reature
and re9uires (omplete a-en(" and abilit"$ It is for this reason that the %uhammadan .ealit" must
a(tuali;e e0er" di0ine attribute in e0er" realm of e6isten(e$
The station of absolute lordship of the %uhammadan .ealit" is further (larified in 4a""id &a"dar
Amuli*s dis(ussion of the relationship bet'een the prophethood of %uhammad @pea(e and
blessin- be upon himA and the rest of the prophets+
50er" prophet from Adam to %uhammad @pea(e and blessin- be upon himA is a manifestation of
the prophethood of the 4upreme 4pirit! for its prophethood is essential and eternal and the
prophethood of >its? manifestations is a((idental and interrupted! e6(ept for the prophethood of
%uhammad @pea(e and blessin- be upon himA! for it is eternal and uninterrupted$ This is be(ause
its realit" is the realit" of the 4upreme 4pirit and its form is the form in 'hi(h it manifests this
realit"$ The rest of the prophets are the manifestations >of the 4upreme 4pirit? 'ith respe(t to
some of the names and attributes! 'hereb" it self-dis(loses in ea(h lo(us of manifestation some of
the attributes and names! but it self-dis(loses in the %uhammadan manifestation its essen(e 'ith
respe(t to all of its attributesE and prophethood is sealed 'ith him$ Thus! the Prophet pre(eded all
the prophets 'ith respe(t to >his? realit" and follo's them 'ith respe(t to >his? form! as he said!
<We are the last! the first$=
)a"sari mentions in his Mu%addima that this lordship relates to the aspe(t of the %uhammadan
.ealit" and not to the aspe(t of the Prophet*s humanness! sin(e in the latter the Prophet is a
ser0ant of Fod$ Therefore! his realit" possesses t'o aspe(ts! the aspe(t of di0init" and that of
ser0itude$ The latter is the aspe(t of (ontin-en("! his des(ent into the phenomenal 'orld and the
appearan(e of his realit" in the manifest realm$ Those (hara(teristi( a(tions he performed in the
manifest 'orld also ha0e spiritual si-nifi(an(e! su(h as 'eepin- be(ause of his separation from the
.eal! or his heart*s (onstri(tion 'hen dealin- 'ith the h"po(rites$ Therefore! his des(ent into the
phenomenal 'orld is his perfe(tion :ust as his return to his ori-inal station$ &e is the
(omprehensi0e isthmus bet'een the phenomenal and spiritual 'orlds$
The *uhammadan %icegerenc:
As mentioned pre0iousl"! the Perfe(t &uman is the 0i(e-erent of Fod 'ho is the epiphan" of all
the di0ine names! as mentioned in the 0erse! <And We tau-ht Adam all the names$= As for the
%uhammadan 0i(e-eren("! it is ne(essitated b" Fod for all times be(ause of the need for a
0i(e-erent in both the hidden and manifest realms$ 4in(e the 0i(e-erent is one 'ho e6er(ises
dele-ated po'er on behalf of a 4o0erei-n! he must possess all that the 4o0erei-n &imself
possesses! and he be(omes! therefore! the pole around 'hi(h e6isten(e re0ol0es$ Althou-h ea(h
prophet is a 0i(e-erent of Fod 'hose 0i(e-eren(" and -o0ernan(e is in a((ordan(e 'ith the
manifestation of some of the di0ine names to the e6(lusion of others! the" are ea(h limited b" a
spe(ifi( ontolo-i(al hori;on$ 4ome are manifest prophets su(h as Ibrahim @pea(e and blessin- be
upon himA and some are hidden saints su(h as 8hidr durin- the time of the manifest prophethood
of %usa @pea(e and blessin- be upon himA$ 8hidr 'as -o0erned b" the name the &idden and %usa
b" the name the %anifest$ The %uhammadan Ii(e-eren("! ho'e0er! is present in both %usa and
8hidr sin(e it -o0erns both &idden and %anifest realms$ Furthermore! its realit" is the 4upreme
4pirit and it is the lo(us of manifestation of all the di0ine names$
Thus! 'hen it is said in the )uran! <We do not differentiate bet'een an" of the messen-ers= @al-
,a9ara+ /MA! means that ea(h messen-er is a manifestation of the 4upreme 4pirit! 'hi(h is a sin-le
all-en(ompassin- realit"$ Vust as e0er" di0ine name is ontolo-i(all" one 'ith e0er" other name! the
prophets are ontolo-i(all" united 'ith the 4upreme 4pirit$ &o'e0er! :ust as the names differ 'ith
respe(t to their -o0ernin- properties! periods! and de-rees of in(lusi0eness! the prophets differ in
de-ree in a((ordan(e 'ith the -o0ernin- properties of the names and the mode of their
manifestation in ea(h prophet! as indi(ated b" the )uran! <These are the apostles! some of 'hom
We -a0e an ad0anta-e o0er others= @al-,a9ara+ /2A$ This is 'h" the s(ripture and (ode of la's of
pre0ious messen-ers 'as abro-ated 'hereas the )uran and the Islami( Ha' shall remain in effe(t
until the end of time$
Thus! the (ir(le of prophethood be-ins 'ith the %uhammadan .ealit" that is present 'ith ea(h
prophet in e0er" period and ends 'ith the Prophet %uhammad @pea(e and blessin- be upon himA
himself$ The former is the hidden %uhammadan prophethood and the latter is the manifest
%uhammadan prophethood$ After the (ir(le of prophethood is (omplete! there onl" remains
spiritual -uardianship (al-$ilaya) or sainthood! 'hi(h also must terminate before the Freater
.esurre(tion$
Spiritual !uardianship ,&ilaa-
The -uardianship that follo's prophethood is an e6tension of the -uardianship that is (ontained
'ithin prophethood$ Indeed! it is the inner aspe(t and the realit" of prophethood$
He6i(all"! $ilaya" deri0ed from the Arabi( root letters 'o'! lam" andya" means to be near! (lose! to
follo'! to border! to ha0e a relationship from t'o sides! and to befriend$ Jther deri0ati0es
in(lude muta$ali" 'hi(h means somethin- that follo's somethin- else! as in a (hain! or e0ents
follo'in- ea(h other$ The 'ord tali is used in (ontrast 'ith mu%addam" 'hi(h links t'o e0ents that
follo' ea(h other$ The 'ord $all" is in the form of fat but denotes the a(ti0e parti(iple (fail)B it
means one 'ho possesses authorit" o0er somethin- else and mana-es it! or one 'ho displa"s lo0e
and support! that is! one 'ho is a (aretaker of another b" 0irtue of the lo0e that e6ists for the
other$Thus! the basi( le6i(al meanin- of the root and its deri0ates indi(ates that the spiritual
-uardianship possesses a relationship 'ith somethin- else in su((ession! in the 'a" that a father
e6erts -uardianship o0er a (hild! a belie0er e6erts -uardianship o0er another! or in the 'a" Fod
possesses -uardianship o0er the belie0ers$ Fod e6erts $ilaya o0er the belie0ers in three aspe(ts! b"
-uidin- them! b" demonstratin- &is proofs throu-h the prophets and re0ealed s(riptures! b"
supportin- them a-ainst their enemies and establishin- &is reli-ion! and b" re'ardin- them for
their ri-hteous a(tions$
As for the te(hni(al usa-e of the 'ord $ilaya 'ith the kasra on the 'o'! it means authorit"!
and $alaya 'ith the fatha on the 'o' means lo0e or friendship$/32 Thus! the former is (onne(ted to
-uardianship! in the sense of prote(tion! mana-ement of affairs! and authorit" and
superiorit"$ Wilaya is the (hain of authorit" e6tendin- from Fod*s o'n authorit"! as mentioned in
the )uran! <Jri-inator of the hea0ens and earth! Dou are m" $ali in the 'orld and the hereafter$=
Furthermore! this authorit" e6tends to the Prophet @pea(e and blessin- be upon himA+ <Indeed!
"our $ali is Allah! and the %essen-er! and those 'ho are the Spossessors of authorit"$*= This is the
same authorit" that 'as -i0en to Imam Ali on the #a" of Fhadir 'hen the Prophet said! <#o I not
hold -reater authorit" o0er "ou than "our o'n soulsK Then! 'hosoe0er (onsidered me his master
@ma$laA! SAli is his master$= When the Prophet @pea(e and blessin- be upon himA reminds the
people of his o'n authorit" before dele-atin- that authorit" to Imam Ali! he emphasi;es the
inter(onne(tedness of the station of $ilaya The authorit" that the Prophet possesses dire(tl" from
Fod! as mentioned in the )uran! is the 0er" same authorit" he (onfers to his su((essor$ 4ome
(ommentators on the hadith of Fhadir ha0e (laimed that the meanin- of 'aif in <Whosoe0er
(onsiders me his ma$la! SAli is his ma$la!= is of lo0e or friendship! and not authorit"$ &o'e0er!
%unta;iri 'rites!
The $ilaya the prophet established for SAli is the 0er" same $ilaya he possessed himself! 'hi(h is of
authorit"! as mentioned in the 0erse$ It is for this reason he be-an his spee(h pro(laimin- three
times <#o I not hold -reater authorit" (a$la) o0er "ou than "our o'n soulsKK= The apparent usa-e
of the 'ord ma$la is the same in both senten(es$
Althou-h the meanin- of $ilaya in(ludes friendship and lo0e! the 4hit theolo-ians base their 0ie'
of Imamate on the abo0e interpretation of $ilaya" 'hi(h is an important (ornerstone in the
elaboration of 4hi*ism$
.ilaa in the Terminolog of the !nostics:
As mentioned in the )uran! Wall is one of the di0ine names! and in the terminolo-" of the -nosti(s!
<It is a uni0ersal realit" of the di0ine 5ssen(e! the sour(e of manifestation and the ori-in of
entifi(ation$ Indeed! it des(ribes the 5ssen(e and is the sour(e for the entifi(ation of the di0ine
names and attributes$ And Allah is the Wali and Praise'orth"$*= Ibn Arabi elaborates this definition
as follo's+
8no' that $ilaya is the sphere 'hi(h en(ompasses all other spheres! and for this reason it has no
end in timeC$ Jn the other hand! le-islati0e prophethood (nubu$$a) and the mission of the
messen-ers (risala) do ha0e an end 'hi(h the" ha0e rea(hed in the person of %uhammad! sin(e
after him there is neither an" other prophetBmeanin- a prophet 'ho brin-s a re0ealed Ha' or
submits himself to a pre0iousl" re0ealed Ha'Bnor an" other le-islatin- messen-er$
)a"sari mentions that there are t'o t"pes of $ilaya" the -eneral and the spe(ifi($ Feneral $ilaya is
obtained b" the belie0ers and is (ommensurate 'ith one*s le0el of faith$ Those 'hose states of
un0eilin- (orrespond to realit" ha0e the hi-hest faith! 'hereas those 'hose faith is based on
rational dedu(tion and proofs ha0e an intermediate le0el! and those 'hose faith is based on
imitation of the 0era(ious are at the lo'est le0el$ 1onetheless! Fod sa"s in the )uran! <Allah is
the $all of the belie0ersE &e takes them out of the darkness into li-ht$=
The se(ond t"pe of $ilaya is spe(ifi( to the 'a"farers 'ho ha0e arri0ed at the station of subsisten(e
after their annihilation in the .eal$ The annihilation that pre(edes the station of subsisten(e is the
remo0al of the attributes of (ontin-en(" and does not refer to absolute non-bein-$ 4ubsisten(e
after annihilation is throu-h the e6istential a(9uisition of di0ine attributes! as in the hadith!
<Adorn "oursel0es 'ith the di0ine attributes$= As mentioned earlier! this annihilation is not onl"
noeti( but e6istential as 'ell! sin(e there is an a(tual transformation in the 0isible aspe(t of the
'a"farer due to the o0erpo'erin- effe(t of his spirit$ )a"sari illustrates this point 'ith the
analo-" of a pie(e of (oal that is ad:a(ent to a fire$ Initiall" (oal is different from fire in all of its
properties$ &o'e0er! its inherent re(epti0it" for a(9uirin- the properties of fire in addition to
pro6imit" to the fire itself brin-s about a (omplete transformation of the outer form of the (oal$
Were it not for the aspe(t of inherent similarit" bet'een the essen(e of the (oal and the essen(e of
the fire! it 'ould not ha0e been able to transform itself (ompletel"$ 4imilarl"! the 'a"farer
possesses an aspe(t of separation and an aspe(t of unit" bet'een himself and Fod$ It is 'hen he
orients himself (ompletel" to the di0ine presen(e! thereb" -ainin- pro6imit" to the .eal! that he
a(9uires the properties of di0init" and sheds the properties of (ontin-en("$ Thus! the aspe(t of
separation and indi0iduation no lon-er remains$
)a"sari 'rites that annihilation of the absolute 'all= is be(ause of the orientation to the .eal due
to essential lo0e$ %ulla &adi 4ab;a'ari also e6presses a parallel notion in Sha!h al-asma des(ribin-
the t'o t"pes of 'a"farers$ Vust as there are t'o t"pes of$ilaya" there are t'o t"pes of 'a"farin-!
that 'hi(h is initiated b" the ,elo0ed! and that 'hi(h is initiated b" the lo0ers$ The first t"pe is
one in 'hi(h the 'a"farer attains Fod su(h that he arri0es 'ithout effort! stru--le! dis(ipline!
piet"! or -uidan(e of a master$ It is sheer di0ine pro0iden(e and essential primordial -uidan(e
alluded to b" the )uran in the 0erse! <Those to 'hom there has -one beforehand the best re'ard
from 7s= @Anbi"a*+ 1N1A$ The se(ond t"pe of 'a"farin- is that in 'hi(h attainment of Fod is based
on personal effort! stru--le! dis(ipline! abstention! piet"! and the -uidan(e of a master! alluded to
b" the 0erse! <As for those 'ho stri0e in 7s! We shall surel" -uide them in Jur 'a"s= @Ankabut+
LGA$ As for the first (ate-or" of 'a"farers! it (onsists of the lo0ers amon- the prophets! saints and
their follo'ers 'ho are distin-uished b" their primordial truthfulness and (omplete sin(erit"$
Their attainment of Fod is 'ithout effort and (auseE rather it is the result of (omplete di0ine
besto'al! su((or and the 5ssential Will before the (reation of the 'orld and e0er"thin- 'ithin it!
as referred to b" the 0erse! <Their Hord 'ill -i0e them to drink! a pure drink$= Imam Ali further
des(ribes those saints in his statement+
Ieril" Fod Almi-ht" has a 'ine for &is friends (a$liya)" so that 'hen the" drink it! the" be(ome
into6i(atedE 'hen the" be(ome into6i(ated! the" deli-htE 'hen the" deli-ht! the" melt a'a"E 'hen
the" melt a'a"! the" be(ome pureE 'hen the" be(ome pure! the" seekE 'hen the" seek! the" findE
'hen the" find! the" attainE 'hen the" attain the" unite! so 'hen the" unite! there remains no
differen(e bet'een them and their ,elo0ed$=
The first t"pe of 'a"farers are the prophets and di0inel" appointed saints (a$liya!)" 'ho possess a
primordial nearness to Fod based on their essential ontolo-i(al (apa(it"! and 'ho are the
indi0iduations of the absolute $ilaya of Fod$ In 4hi*ism! the di0inel" appointed saints are the
t'el0e Imams 'ho possess infallibilit" and are the inheritors of the absolute $ilaya of the Prophet
@pea(e and blessin- be upon himA$ This is be(ause absolute $ilaya is the inner aspe(t and the realit"
of prophethood 'hi(h e6tends throu-h these indi0iduals until it rea(hes the T'elfth Imam! the
%aster of the A-e$ Wilaya is more (omprehensi0e than prophethood sin(e it in(ludes both prophets
and saints and is a manifestation of the di0ine name al-Wali
Ch$/ The #i0ine 1ames
Shaykh al-Akbar Mohyiddin ibn al-Arabi
Fusus al-Hikam (Pearls of Wisdom)
Translation: Dr Mukhtar Hussain Ali
8no' that the .eal! the Florified and the 56alted! in a((ordan(e 'ith the 0erse! <50er" da" &e
performs a task!= @al-.ahman+ /GA possesses manifestations and epiphanies at the de-rees of
di0init" and &e possesses! a((ordin- to those manifestations and de-rees! names and attributes$
The attributes are either affirmati0e or pri0ati0e$ The former (an be further di0ided into essential
attributes that do not possess relation! su(h as life! ne(essit"! and subsisten(eBa((ordin- to one of
its t'o meanin-sB or pure relati0es! su(h as the first (al-a$$al) and the last (al-akhir)" and relati0e!
su(h as lordship (al-rububiya)" kno'led-e (al-!ilm)" and 'ill (al-irdda) The latter (onsist of
needlessness (al-2hant)" hol" (al-%uddus)" and san(tified (al-subbuh)
5a(h has a t"pe of e6isten(e! 'hether it be affirmati0e or pri0ati0e sin(e e6isten(e is in opposition
to non-e6isten(e but is non-e6isten(e from another aspe(t$ It is none other than the
manifestations of the 5ssen(e in a((ordan(e 'ith the de-rees that are en(ompassed b" the #e-ree
of #i0init" (al-martabat al-uluhiya)" des(ribed in the lan-ua-e of re0elation (shar!a) as the
<Cloud=(al-!ama) It is the first multipli(it" o((urrin- in e6isten(e and an isthmus bet'een the
plane of 4in-ularit" of the 5ssen(e (al-hadrat al-ahadiyya al-dhdtiyya) and the manifestations in
(reation$ This is be(ause the 5ssen(e ne(essitates of itself! a((ordin- to the de-rees of di0init" and
lordship! 0arious (ontrastin- attributes su(h as -entleness and se0erit"! mer(" and 'rath!
satisfa(tion and displeasure! and others! (olle(ti0el" (alled the attributes of ,eaut" and
%a:est" (al-&alaliyya $a al-&amdliyya)
For e0er" name that is (onne(ted to -entleness is a name of ,eaut"! 'hile e0er" name that is
(onne(ted to se0erit" is a name of %a:est"$ For e0er" >aspe(t of? beaut" there is >one of? ma:est"
su(h as the a'e resultin- from di0ine beaut"! sin(e it is an e6pression of be'ilderment of the
intelle(t and its in(apa(it" therein$ Hike'ise! for e0er" >aspe(t of? ma:est" there is >one of? beaut"!
'hi(h is the -entleness (on(ealed in di0ine se0erit"! as mentioned in the 0erse! <And there is life
for "ou in retribution! N possessors of intelle(t= @al-,a9ara+ 1UGA$ Hike'ise! Amir al-%u*minin sa"s!
<Flor" be to the Jne 'ho e6pands &is mer(" for &is friends in the se0erit" of &is trial! and 'ho
intensifies &is tribulation for his enemies in the e6panse of &is mer("$= From this be(omes (lear
the hidden meanin- of Amir al-%u*minin*s! <Paradise is surrounded b" trials and the fire is
surrounded b" lo'er desires!= indi(atin- that there is an isthmus bet'een t'o (ontrastin-
attributes$
The 5ssen(e to-ether 'ith a spe(ifi( attribute and under the aspe(t of its parti(ular epiphanies is
(alled a <name=$ <%er(iful= is the 5ssen(e possessin- >the attribute? of mer("! like'ise <4e0ere=! is
the 5ssen(e possessin- >the attribute? of se0erit"$ These 0erbal names are the names of the names$
Thus! the meanin- of <the name is identi(al 'ith the 1amed= is made (lear$
It ma" be said that the name applies to an attribute sin(e the 5ssen(e is shared amon- all of the
names! and multipli(it" in it is due to the multipli(it" of the attributes$ That multipli(it" e6ists
from the point of 0ie' of the de-rees of the unseen 'hi(h are the 8e"s of the 7nseen! @al-*An*am+
LA i$e$! the noeti( meanin-s in the unseen of >the di0ine? ,ein-! the 56alted! throu-h 'hi(h
epiphanies of the .eal are reali;ed$ The" are not indi0idual e6istents nor do the" enter e6isten(e
at all$ .ather! 'hat enter e6isten(e are the names 'hi(h are entified b" e6isten(e of the .eal at
those de-rees$ For the" e6ist as noeti( and are non-e6istent in and of themsel0es$ The" ha0e
influen(e on and dominion o0er that 'hi(h does not e6ist in and of itself! mentioned b" the
4ha"kh @ma" Fod be pleased 'ith himA in the first Fass" as 'ill be e6plained forth(omin-! Fod
'illin-$ From one point of 0ie'! multipli(it" -oes ba(k to the kno'led-e of the 5ssen(e (al-!ilm al-
dhdti)" sin(e &is kno'led-e thereof! throu-h &imself and for &imself! determined the kno'led-e of
the perfe(tions of the 5ssen(e at the de-ree of 4in-ularit"$ Then! the di0ine lo0e ne(essitated the
manifestation of the 5ssen(e b" ea(h of them indi0iduall"! possessin- entifl(ation in the plane of
&is kno'led-e! and finall" in e6ternal e6isten(e! resultin- in multipli(it" therein$
The attributes (an be di0ided into those that ha0e (omplete and absolute in(lusi0eness! and those
that do not possess su(h in(lusi0eness! e0en if the" are in(lusi0e of most thin-s$ The first (ate-or"
(onsists of the <%others of the Attributes!= (alled the <4e0en Imams!= and the" are+ Hife!
8no'led-e! Will! Po'er! &earin-! Iision! and 4pee(h$ &is hearin- (onsists of the epiphan" of &is
kno'led-e (onne(ted to the realit" of >&is? essential spee(h in the station of total (olle(ti0it" (&am
al-&am) and of >&is? ar(het"pal spee(h in the station of (olle(ti0it" (al-&am) and separation (al-
tafsH)" both in'ardl" and out'ardl"! and not b" 'a" of 'itnessin- (shuhud) &is seein- (onsists of
the manifestation of &is kno'led-e and its (onne(tion to realities b" 'a" of 'itnessin-$ &is spee(h
(onsists of the manifestation resultin- from the (onne(tion >thereto? of &is 'ill and po'er so as to
re0eal 'hat is in the unseen and en-ender it$ &e! the 56alted! sa"s! <&is onl" (ommand! 'hen &e
'ills a thin-! is to sa" to it! S,eR* and it is= @Dasin+ M/A$
Althou-h these attributes are the ori-ins of all other attributes! still! some presuppose others for
their reali;ation$ 8no'led-e presupposes life! and po'er presupposes both! as does 'ill$ Hike'ise!
the other three presuppose the aforementioned four$ The names are di0idedBb" another
(lassifi(ationB into four names! also (alled the %others$ The" are the First and the Hast! and the
%anifest and the &idden! subsumed under the (omprehensi0e name! Allah! and the %er(iful$ Allah
sa"s! <4a"! (all upon Allah! or (all upon the %er(iful! 'hi(he0er "ou (all upon! to &im belon- the
%ost ,eautiful 1ames= @al-Isra+11NA$ That is! the %ost ,eautiful 1ames are subsumed under the
dominion of these t'o$
50er" name possesses its manifestation >both? in pre-eternit" (a+al) and in post-
eternit" (abadi) Pre-eternit" is throu-h name the First and post-eternit" is throu-h the name the
Hast$ The manifestation of ea(h is throu-h the name the %anifest! and their hiddenness is throu-h
the name the &idden$ The names (onne(ted to en-enderin- and ori-inatin- are subsumed under
the name the First! 'hile the names (onne(ted 'ith (ausin- to return and retribution are
subsumed under the Hast$ That 'hi(h is (onne(ted 'ith the manifestation and hiddenness is under
the dominion of the %anifest and &idden! respe(ti0el"$ Thin-s (annot be de0oid of these four! the
First! the Hast! the %anifest and the &idden$
The names are di0ided b" another (lassifi(ation! as names of the 5ssen(e! names of the attributes!
and names of the a(ts! althou-h all the names are names of the 5ssen(e$ &o'e0er! in li-ht of the
manifestation of the 5ssen(e in them! the" are (alled the names of the 5ssen(eE in li-ht of the
manifestation of the attributes in them! the" are (alled the names of the attributesE and in li-ht of
the manifestation of the a(ts in them! the" are (alled names of the a(ts$ %ost! ho'e0er! (ombine
both perspe(ti0es or all three! sin(e in them is that 'hi(h indi(ates the 5ssen(eE that 'hi(h
indi(ates an attribute from another perspe(ti0eE and that 'hi(h (ontains an a(t from a third
perspe(ti0e$ 4u(h is the (ase 'ith >the name?! the Hord! (al-rabb)" for it si-nifies <established= for
the 5ssen(e! <so0erei-n= for the attribute! and <one 'ho sets ari-ht= for the a(t$
The names of the 5ssen(e are+ Allah! the Hord (al-rabb)" the 8in- (al-malik)" the &ol" (al-%uddus)" the
Pea(e (al-salam)" the Faithful (al-mumin)" the Fuardian (d-muhaymin)" the Almi-ht" (d-!a+i+)" the
Compeller (al-&abbar)" the Proud (al-mutakabbir)" the 56alted (al-aliA! the %a-nifi(ent (al-!adhim)" the
%anifest (ad-dhhir)" the &idden (al-batin)" the First (al-a$$al)" the Hast (al-akhir)"the Freat (al-
kabir)" the %a:esti( (al-&alil)" the Florious (al-ma&id)" the Truth (al-ha%%)" the 50ident (al-mubin)" &e
'ho has no 'ants(al-$a&id)" the &onorable (al-ma&id)" the 5ternal (as-samad)" the 4upreme (al-
mutaali)" the 4uffi(ient (al-2hani)" the Hi-ht (d-nur)"the Inheritor (al-$arith)" the Possessor of
%a:est" (dhu al-&alal)" the Fuardian (al-ra%ib)
The names of the attributes are+ the Hi0in- (al-hayy)" the Frateful (al-shakur)" the 4ubduer (al-
%ahhar)" the J0er(omer (al-%ahir)"the Jmnipotent (d-mu%tadir)" the 4tron- @al-%a$iA! the Able (al-
%adir)" the %er(iful (al-rahman)" the ,enefi(ent @al-rahimA! the Fenerous (al-karim)" the For-i0er (al-
2haffar)" the Co0erer of 4ins @al-2hafurA! the Ho0in- (d-$adud)" the Compassionate (al-rauf)"the
Forbearin- @al-halimA! the Patient (as-sabur)" the 8ind (al-birr)" the %ost 8no'led-eable @al-alimA! the
A'are (al-khabir)" the 5n(ompasser (al-muhsi)" the Wise @al-hakim)! the Witness (al-shahid)" the All-
&earin- @al-samiaA! the All-4eein- (al-basir)
The names of the a(ts are+ The Jri-inator (al-mubdi)" the Trustee (al-$akil)" the .esurre(tor (al-
ba!ith)" the.esponder(al-mu&ib)"the All-en(ompassin-(al-$aasi!)"the 4uffi(ient (al-hasib)" the
Po'erful (al-mu%it)" the Prote(tor (al-hafidh)" the Creator (al-khali%)"the %aker(al-bari)"the
Fashioner (al-musa$$ir)" the ,esto'er (al-$ahhab)" the Pro0ider (al-ra++d%)" the Jpener @al-fattahA!
the Constri(tor (al-%abid)" the 56pander @al-basit)! the 4ubduer (al-khafid)" the 56alter(al-rafi!a)"the
,esto'er of &onor (al-mui++)" the Abaser @al-mudhillA! the Arbitrator @al-hakamA! the Vust (al-!adl)" the
4ubtle @al-'adlA! the .eturner (al-mu!id)" the Fi0er of Hife (al-muhyi)" the Fi0er of #eath (al-
mumit)" the Fo0ernor (al-$ali)" the A((epter of .epenten(e (al-ta$$ab)" the A0en-er @al-munta%imA!
the 59uitable (al-mu%sit)" the Fatherer (d-&ami!a)" the 5nri(her @al-mu2hniA! the Inhibitor @al-
mani!a)" the &armful(ad-darr)"the ,enefi(ial @al-nafi!aA! the Fuide (al-hadi)" the Jri-inator @al-badi!aA! the
#ispenser of .i-ht Condu(t (al-rashid)
Thus! the 4ha"kh has enumerated the names in his book! 4nsha d-Da$air" 'hi(h I ha0e related
'ithout modifi(ation or alteration in order to -ain blessin- and feli(it" from his san(tified 'ords$
Amon- the names are those that are the 8e"s of the 7nseen! 'hi(h none kno's e6(ept &im! and
those amon- the poles and the perfe(ted ones to 'hom &e has manifested 'ith the ipseit" of the
5ssen(e! as mentioned in the 0erse! <8no'er of the 7nseen! &e does not dis(lose &is 7nseen to
an"one! e6(ept an apostle &e appro0es of >for that purpose?$= @al-Vinn+ /L-/UA The Prophet @pea(e
and blessin- be upon himA also referred to it in his suppli(ation! <Jr the names 'hi(h Dou ha0e
reser0ed in the kno'led-e of Dour 7nseen$=
All are subsumed under the name the First and the &idden in one aspe(tE the" are the ori-ins of
the names that are >in turn? the ori-ins of the Immutable Ar(het"pes! and are not (onne(ted to the
(ontin-ent realms! as 'e 'ill e6pound! Fod 'illin-$ The 4ha"kh has mentioned in the Futuhat al-
Makkiyyah" <As for the names outside the s(ope of (reation and relation! the" are kno'n onl" to
&im sin(e the" do not ha0e a lo(us in the (ontin-ent realm$=
Amon- the names are those that are the 8e"s of the Iisible! that is! the e6ternal! sin(e the" ma" be
applied to and intended for the sensible! out'ard e6isten(e onl"$ What is meant b" it! ho'e0er!
ma" be more -eneral! as &e sa"s! <8no'er of the 7nseen and Iisible!= @al-*An*am+ U2A All of them
are subsumed under the names the Hast and the %anifest from "et another perspe(ti0e$ The %ost
,eautiful 1ames are the %others of all of the names$
8no' that bet'een t'o (ontrar" names e6ists a name that possesses both aspe(ts! born out of
both of them! standin- as an isthmus bet'een them! :ust as out of t'o (ontrar" 9ualities there
arises a 9ualit" 'hi(h possesses an aspe(t of ea(h! born from both$ 4imilarl"! the (ombinin- of
names en-enders others! 'hether the" are (ontrar" or not! ad infinitum$ 5a(h of them possesses a
lo(us of manifestation in e6isten(e both as it pertains to the di0ine kno'led-e and e6ternall"$
Remark
8no' that the names of a(ts are subdi0ided in a((ordan(e 'ith their -o0ernin- properties$ There
are those 'hose properties e6ert -o0ernan(e eternall" and 'hose effe(ts are infinite! pre-
eternall" and post-eternall"! su(h as the names -o0ernin- the hol" spirits! the an-eli( souls! and
e0er"thin- 'hi(h! althou-h ori-inated (mubdaat)" is not -o0erned b" time(+aman)"e0en if it is
-o0erned b" eternal time (ad-dahr)
There are those 'hose properties e6ert -o0ernan(e eternall" thou-h the" fail to do so pre-
eternall"! su(h as the names -o0ernin- the &ereafter! for the" are e0erlastin- in a((ordan(e 'ith
the 0erses that indi(ate their eternit" and the perpetuit" of their -o0ernan(e$ The" are not pre-
eternal 'ith respe(t to their manifestation sin(e their appearan(e o((urs onl" upon the
termination of the 'orldl" plane$
There are those 'hose properties do not e6ert -o0ernan(e either pre-eternall" or post-eternall"!
su(h as the names -o0ernin- e0er"thin- subsumed under time and on the 'orldl" plane! sin(e it is
neither pre-eternal nor post-eternal 'ith respe(t to its manifestation! e0en thou-h its out(ome is
eternal in the hereafter$
Those! 'hose -o0ernin- properties are se0ered! are either se0ered absolutel" and enter the
-o0ernan(e of the di0ine Absolute 7nseen! as in the (ase of the 'orldl" dimension! or are
(on(ealed and hidden under the -o0ernan(e of another name 'hose s(ope is more (omprehensi0e
in the manifestation of its -o0ernan(e$ This is be(ause the names ha0e terms of -o0ernan(e
a((ordin- to their manifestations and the manifestations of their properties! 'hi(h is the basis for
the orbits of the se0en planetsB 'hose term lasts for a thousand "ears ea(hBand for the reli-ious
Ha's (sharai) 4in(e! e0er" Ha' has a name and endures as lon- as that name endures! (ontinues as
lon- as its -o0ernan(e (ontinues and is abro-ated upon its 'anin-$ It is the same for the
epiphanies of the attributes! sin(e 'hene0er a -i0en attribute amon- them is manifested! the
-o0ernan(e of another is (on(ealed beneath it$
5a(h one of the di0isions of the names ne(essitates a lo(us of manifestation! throu-h 'hi(h its
properties are manifestedE these are entities (al-a!ayan) If the" >entities? are (apable of manifestin-
the properties of all the names! su(h as the human indi0iduals! the" are at e0er" moment a lo(us
for the manifestation of one of their aspe(ts! but if the" are not (apable of manifestin- all the
names! the" are spe(ifi( to one name or another! su(h as the indi0idual an-els$
The (ontinuation of the names and their (essation thereof in the e6ternal 'orld and in the
hereafter is due to the (ontinuation and (essation of the -o0ernan(e of their names! respe(ti0el"$
4o understandR Thus! if "ou deepen "our -a;e and -rasp 'hat has been mentioned in this remark!
-reat se(rets 'ill be re0ealed to "ou! and Allah is the Fuide$
Another Remark
8no' that all thin-s in e6ternal e6isten(e are subsumed under the name the %anifest a((ordin- to
their e6ternal e6isten(e! and the .eal is! 'ith respe(t to &is manifestations! identi(al 'ith the
%anifest$
Vust as &e is identi(al 'ith the &idden! 'ith respe(t to &is hiddenness! and :ust as the Immutable
Ar(het"pes in &is kno'led-e are &is names! 'ith respe(t to the &idden! and the e6ternal entities
are manifestations of those ar(het"pes! similarl"! the nature of entities in the e6ternal 'orld are
&is names 'ith respe(t to the manifest and the indi0idual entities are their manifestations$
Therefore! e0er" e6ternal realit"! 'hether it is a -enus or t"pe! is one of the %other of the 1ames!
-i0en that their uni0ersalit" en(ompasses the parti(ular indi0iduals$ In fa(t! e0er" indi0idual is a
name from amon- the parti(ular names! sin(e an indi0idual is identi(al 'ith the realit" >of a
name? in addition to a((identals parti(ular to it$ This is due to the unit" of the %anifest and the
lo(us of manifestation in the e6ternal 'orld$
As for their bein- separate (on(eptuall"! this is be(ause the indi0iduals are lo(i of manifestation of
e6ternal realities in the same 'a" that the" are manifestations of the Immutable Ar(het"pes!
'hi(h are! in turn! manifestations of the names and attributes$ 4o understandR
Another Remark
4ome of the earlier philosophers said! <&is kno'led-e of &is 5ssen(e is identi(al 'ith &is 5ssen(e!
and &is kno'led-e of (ontin-ent entities (onsists of the e6isten(e of the First Intelle(t to-ether
'ith forms subsistin- 'ithin it!= in order to es(ape (ertain untenable impli(ations$ This is partiall"
admissible b" the monotheists 'ho ha0e kno'led-e of trans(endent di0ine 'isdom! but not
absolutel" so! nor is it in a((ord 'ith their prin(iples$ This is be(ause! it >the First Intelle(t? has
been ori-inated b" the 5ssen(e 'hereas the realit" of &is kno'led-e is pre-eternal sin(e &e is
identi(al 'ith it$ &o' (an it >&is kno'led-e? be identi(al to it >First Intelle(t?K
Furthermore! the First Intelle(t is (ontin-ent! ori-inated! pre(eded b" essential non-e6isten(e! and
kno'n b" Fod! sin(e 'hate0er is not kno'n (annot be endo'ed 'ith e6isten(e$ 8no'led-e of it
ne(essaril" pre(edes its (omin- into bein-$ Therefore! it is other than &im! and its 9uiddit" is
ne(essaril" other than the realit" of >&is? kno'led-e$
This is be(ause >&is? kno'led-e (an be ne(essar" b" essen(e su(h as &is kno'led-e of &is 5ssen(e
b" &is 5ssen(e! or it (an be an attribute relati0e to the 5ssen(e or a relati0e entirel" >to the thin-
kno'n?! 'ithout an" (han-e in its 9uiddit"$ 4o! if be said that &is kno'led-e of &is 5ssen(e is
other than &is kno'led-e of the ob:e(ts >of &is kno'led-e?! and that this is 'hat is (alled the First
Intelle(t! m" repl" is that the realit" of kno'led-e is one and the distin(tion amon- its instan(es is
(on(eptual sin(e their differen(e arises out of its ob:e(ts to 'hi(h is refers$ This ho'e0er does not
undermine sin-ularit" of its realit"$ Fod kno's thin-s in the same 'a" that &e kno's &is 5ssen(e!
and not b" another means$
>8no'led-e? bein- a relati0e attribute or a pure relati0e in (ertain forms pre(ludes it from bein-
identi(al 'ith the First Intelle(t be(ause the former is an a((ident and the latter is a substan(e$ Its
>First Intelle(t? bein- a substan(e! as mentioned earlier! is solel" due to its permeation b" the
di0ine ipseit"! 'hi(h is in (ontra0ention >to the 0ie' the philosophers?E thus! it is not possible for
>kno'led-e? to be a substan(e$ %oreo0er! :ust as &e is the kno'er of all thin-s! &e is also able$
Were the >First Intelle(t? to (onsist of &is kno'led-e to the e6(lusion of &is po'er! it 'ould entail
preponderan(e 'ithout a preponderator! rather the (on0erse is more appropriate! sin(e!
a((ordin- to them &is po'er en(ompasses all thin-s be"ond it! to the e6(lusion of &is kno'led-e$
Furthermore! sa"in- that the First Intelle(t is identi(al 'ith &is kno'led-e ne-ates the di0ine
fa0or pre(edin- all thin-s$ 4imilarl"! the First Intelle(t does not (onsist of its bein- present 'ith
&im sin(e presen(e is a 9ualit" for one 'ho is present! 'hi(h is the First Intelle(t! 'hereas &is
kno'led-e is an attribute for &im! and it >the First Intelle(t? is other than &im$
In addition! the presen(e >of the First Intelle(t? is subse9uent to both the 5ssen(e and &is
kno'led-e be(ause the kno'led-e 'ith all of its perfe(tions essentiall" pre(edes all e6istent
thin-s$ Therefore! &is kno'led-e (annot be e6plained as <presen(e$=
In addition! it ne(essitates that >'ere this kno'led-e to (onsist of presen(e? the 5ssen(e 'ould
need that 'hi(h is other than itself and arises from it for its most sublime attribute >kno'led-e?!
thereb" makin- &im una'are of spe(ifi(s and their states as parti(ulars$ &e is e6alted far be"ond
this limitation$
&o'e0er! it mi-ht be said b" the a((omplished -nosti( that >First Intelle(t? is identi(al 'ith &is
kno'led-e! in that &e is a'are of the realities of all thin-s! as 'ell as uni0ersal meanin-s in
summar" and (on(ise form! and that the lo(us of manifestation is identi(al 'ith the %anifest so
that it is the .eal! and the First Intelle(t is &is name! the All-kno'in-! as mentioned in an earlier
remark! this is be(ause its 9uiddit" is the di0ine ipseit" indi0iduated in a spe(ifi( entifi(ation
(alled the <Intelle(t= at the outset$
&o'e0er this is the (ase not onl" of the First Intelle(t! but also of the 7ni0ersal 4oul for its
en(ompassin- both uni0ersals and spe(ifi(s$ In fa(t! from this perspe(ti0e e0er" kno'er mi-ht be
(alled All-kno'in-! and not solel" the First Intelle(t$ The philosopher does not re(o-ni;e this sin(e
a((ordin- to him! the First Intelle(t and other entities is distin(t from Fod both in 9uiddit" and
e6isten(e! and an effe(t amon- &is effe(ts! so as to make &im need" of other than &imself for &is
most sublime attribute$
The truth of the matter that is self e0ident for e0er" fair-minded person is that &e 'ho ori-inated
e0er"thin- and brou-ht forth its e6isten(e from non-bein-! 'hether it is from temporal or non
temporal non-bein-! kno's these thin-s b" their realities and (on(omitant forms! noeti( and
e6ternal! before brin-in- them into e6isten(e! other'ise it 'ould not ha0e been possible to endo'
them 'ith e6isten(e as su(h$ Thus! his kno'led-e of them is other than thin-s$
Assertin- the impossibilit" of &is 5ssen(e and &is kno'led-eB'hi(h is identi(al 'ith &is 5ssen(e
Bas the lo(us for instan(es of multipli(it" is (orre(t! if the" are other than &im! as held b" those
'ho are 0eiled from the .eal$ &o'e0er! if the" are identi(al 'ith &im from the aspe(t of ,ein- and
realit"! and other than &im from the aspe(t of entifi(ation and limitation! then it 'ould not follo'
>that the 5ssen(e be(omes the lo(us for multipli(it"?$
In realit"! there is neither a lo(us nor that 'hi(h o((upies a lo(usE rather there is but one thin-!
appearin- in the form of a lo(us at times! and somethin- o((up"in- it at others$ The <domain of
fa(tualit"= @nafs al-amr) is the 5ssential kno'led-e en(ompassin- the forms of all thin-s! uni0ersal
and parti(ular! lar-e and small! in (olle(ti0it" and spe(ifi(it"! a(tual or noeti(! <1ot an atom*s
'ei-ht es(apes "our Hord! in the earth or in the sk"=@Dunus+ L1A$
If it be said that kno'led-e is subse9uent to the ob:e(t of kno'led-e! 'hi(h is the di0ine 5ssen(e
and its perfe(tions! ho' then (an that be the domain of fa(tualit"K The repl" is+ The relati0e
attributes possess t'o aspe(ts! an aspe(t of non-separatedness from the 5ssen(e and as aspe(t of
separatedness$ In the first aspe(t! kno'led-e! 'ill! po'er! and other attributes 'hi(h are sub:e(t
to relati0it" are not subse9uent to the ob:e(ts of kno'led-e! 'ill and po'er! sin(e the" are
identi(al 'ith the 5ssen(e for 'hi(h there is no multipli(it"$ In the se(ond aspe(t! kno'led-e
follo's its ob:e(t! :ust as 'ill and po'er follo' their ob:e(ts$
8no'led-e has another aspe(t! 'hi(h is the o((urren(e of the forms of thin-s 'ithin it$ This does
not mean that! <it is subse9uent to them in a(tualit"=! rather that <the forms of thin-s o((ur
'ithin it and (onsist of it$= Its bein- subse9uent (an be e6pressed as >'hen one sa"s?! <The matter
is in essen(e su(h and su(h!= that is! the realit" 'hi(h is (onne(ted to kno'led-e! and is not other
than the essen(e in and of itself$
4ome of the -nosti(s 'ere (orre(t in pla(in- the First Intelle(t as the <domain of fa(tualit"!=
be(ause it is a lo(us of manifestation of the di0ine kno'led-e due to its en(ompassin- of uni0ersals
'hi(h in(lude its parti(ulars! and also be(ause its kno'led-e (orresponds 'ith Allah*s kno'led-e$
In this respe(t the 7ni0ersal 4oul! referred to as the Fuarded Tablet! is also (onsidered the
<domain of fa(tualit"$=
1one kno's the realit" of kno'led-e or its mode of (onne(tion 'ith its ob:e(ts e6(ept Allah$ The
(laim that it is self-e0ident arises from the failure to distin-uish bet'een the shado' and the one
(astin- it! sin(e forms of kno'led-e possessed b" (reated thin-s are shado's! :ust as their modes
of e6isten(e$ J((urren(e of it is indeed self-e0ident but the self-e0iden(e of kno'led-e throu-h the
o((urren(e of a thin- does not ne(essitate kno'led-e of its essen(e and 9uiddit" should also be
self-e0ident$ And Allah is most kno'led-eable of realities$
)a"sari*s Commentar"
Shaykh Sidi Da$ud al-.aysari
/Matla! 0husus al-0ilam fi ma!ani Fusus al-Hikam)
1y Dr Mukhtar Hussain Ali
0no$ that the *eal the ;lorified and the 73alted" in a,,ordan,e $ith the 5erse" /75ery day He 6erforms a
task) (al-*ahman: @=)" 6ossesses manifestations and e6i6hanies at the de2rees of di5inity and He 6ossesses"
a,,ordin2 to those manifestations and de2rees"names and attributes Fod dis(loses &imself in the
di0ine de-rees in the form of names and attributes$ These attributes are initiall" di0ided into
positi0e or pri0ati0e attributes! the former denotin- positi0e predi(ations of the di0ine bein- su(h
as! <Fod is 5ternal!= and the latter denotin- ne-ati0e predi(ations su(h as! <Fod is 1eedless$= As
for the first (ate-or"! the attributes are either essential or relati0e$ 5ssential attributes are those
that do not presuppose a relation either to ea(h other or to (ontin-ent e6isten(e and are
ne(essar" for Fod! su(h as life! ne(essit" and subsisten(e$
Pure relati0e attributes are those that take into (onsideration their opposites! su(h as the First and
the Hast! and the %anifest and the &idden$ 5a(h attribute presupposes the e6isten(e of its opposite
and is not (on(ei0ed in relation to an" ob:e(t$ .elati0e attributes are those that presuppose an
ob:e(t! su(h as the 8no'er! 'hi(h is (on(ei0ed in relation to ob:e(ts of kno'led-e$ These
attributes relate also to (ontin-ent e6isten(e sin(e Fod is kno'n as the Creator onl" 'hen (reation
takes pla(e! 'hereas! life is essential to &is ,ein- and is (on(ei0ed independentl"$
7a,h has a ty6e of e3isten,e" $hether it be affirmati5e or 6ri5ati5e Pri0ati0e attributes that indi(ate
trans(enden(e are those that assume a ne-ati0e relation to a 9ualit" that (annot be as(ribed to
Fod$ 4in(e po0ert" (annot be as(ribed to Fod! &e is needless and independent$ In this sense! both
positi0e and pri0ati0e attributes are in realit" positi0e sin(e ,ein- is the opposite of non-bein-!
and e0er" ne-ati0e attribute is in fa(t an attribute that indi(ates trans(enden(e$ As mentioned in
the hadith abo0e! <Fod Almi-ht" (reated the namesC= or to use the terms of the -nosti(s! &e
manifested them in 0arious modes of e6isten(e! (olle(ti0el" or indi0iduall"$ Their manifestation is
the first multipli(it" in e6isten(e that emanates dire(tl" from the plane of the 4in-ularit"$
For e5ery name that is ,onne,ted to 2entleness is a name of 1eauty" $hile e5ery name that is ,onne,ted to
se5erity is a name of Ma&esty Jne of the most important di0isions of the names! espe(iall" for the
'a"farers! is the di0ision into the names of beaut"(&amal) and those of ma:est" (&alal) The names of
beaut" represent Fod*s mer("! kindness! intima("! pro6imit"! and immanen(e$ The names of
ma:est" represent a'e! ma:est"! distan(e! se0erit"! and trans(enden(e$
The Names of "eaut and *a/est
%ultipli(it" arises from the intrinsi( ne(essit" of ea(h di0ine name to be(ome manifest in
(reation$ That is! e0er" name seeks to manifest the properties! -o0ernan(e and period of effi(a("
that are intrinsi( to its realit"$ This multipli(it" of relationships (reates (onfli(t in the (osmos
be(ause some names ha0e (ontrar" properties! for some are names of ,eaut" and some are names
of %a:est"$ Ibn Arabi e6plains this in the follo'in- passa-e+
The properties of the di0ine names! in respe(t of bein- names! are di0erse$ What do A0en-er!
Terrible in Punishment and J0erpo'erin- ha0e in (ommon 'ith Compassionate! For-i0in-! and
FentleK For A0en-er demands the o((urren(e of 0en-ean(e in its ob:e(t! 'hile Compassionate
demands the remo0al of 0en-ean(e from the same ob:e(tC 4o he 'ho looks at the di0ine names
'ill maintain that there is a di0ine (onfli(t$ That is 'h" Fod said to &is Prophet!
<#ispute (&adal) 'ith them in the most beautiful 'a" (ahsan) @al-1ahl+ /A$ Fod (ommanded him to
dispute in the manner demanded b" the di0ine names! that is in the 'a" that is <most beautiful$=
,ased on the follo'in- di(tum the 'a"farer understands his relationship 'ith Fod as 'ell as the
realities of (reation! and he sees that there is a di0ine dualit" at 'ork+ <For e0er" >aspe(t of?
beaut" there is >one of? ma:est" su(h as the a'e resultin- from di0ine beaut"! sin(e it is an
e6pression of be'ilderment of the intelle(t and its in(apa(it" therein! and for e0er" >aspe(t of?
ma:est" there is >one of? beaut"! 'hi(h is the -entleness (on(ealed in di0ine se0erit"$= These
attributes (an be e6pressed in the most basi( terms as the dualit" of trans(enden(e and
immanen(e$ Jn the one hand he finds that Fod is absolutel" unkno'able! as e6pressed in the
)uran! <There is nothin- like &im= @4hura+ 11A! 'hile at the same time he finds that <Where0er
"ou look! there is the fa(e of Fod= @al-,a9ara+ 11A$
This dualit" is both polar in nature and mutuall" in(lusi0e of its opposite$ The 0er" (reation of
man is an e6pression of names of beaut" and ma:est"$ From one perspe(ti0e the spirit represents
intima("! pro6imit" and nearness to Fod! throu-h 'hi(h the attributes of beaut" are kno'n! 'hile
the bod" represents distan(e! throu-h 'hi(h the attributes of ma:est" are kno'n$
For e6ample! the hardship of performin- reli-ious obli-ations (taklif) for the belie0er is a
manifestation of the names of ma:est"! 'hile the inner states! intima("! and stations one a(hie0es
throu-h them are the manifestation of the names of beaut"$ In the same 'a"! the unbelie0er
e6perien(es 'orldl" pleasure! (omfort and se(urit" in this realm! 'hile in'ardl" he is distant from
Fod! and the ob:e(t of &is 'rath! 'hi(h is the manifestation of the names of ma:est"$ This is
similar to a ph"si(ian 'ho pres(ribes medi(ine to (ure his patient$ Jut'ardl"! the bitterness of the
medi(ine is an e6pression of se0erit"$ In'ardl"! ho'e0er! the (ure is an e6pression of mer(" and
(ompassion$ Con0ersel"! if the patient eats in (ontra0ention to the pres(ription of his ph"si(ian!
out'ardl" he e6perien(es pleasure! 'hereas in'ardl" he (auses harm to himself and e6perien(es
the se0erit" and (onse9uen(es of his ne-li-en(e$ In this 'a"! e0er" aspe(t of beaut" possesses an
aspe(t of ma:est"! and e0er" aspe(t of ma:est" possesses an aspe(t of beaut"$
The follo'in- passa-e in &u:a"ri*s 0ashf al-Mah&ub dis(usses the relationship of the t'o states of
intima(" and a'e that the 'a"farer e6perien(es+
Intima(" and a'e are t'o states e6perien(ed b" the der0ishes 'ho tra0el on the path to the .eal$
The" are as follo's+ When the .eal dis(loses &imself to the heart of the ser0ant throu-h the
'itness of ma:est"! his share in that is a'e$ When &e dis(loses &imself to the ser0ant*s heart
throu-h the 'itness of beaut"! his share in that is intima("$
The bod" and spirit also possess this 0er" in0erse relationship! 'hi(h is parti(ularl" important for
the spiritual aspirant$ .umi refers to this dualit" in the follo'in- poem!
To the bodily frames" He s6oke of Cordshi6 To the s6irits" He s6oke of lo5e J frames" 4 am ;odG J hearts 4 am
the lo5erG J frames" you belon2 to MeG J hearts" 4 belon2 to youG J frames" toilG For that is $hat Cordshi6
re%uires from ser5ant hood J hearts" re&oi,eG Ha5e &oy in Me and sin2 my remembran,e For this is $hat is
demanded by un%ualified lo5e J frames" stay $ithin the realities of stru22leG J hearts" stay $ithin the
2ardens of $itnessin2G J frames" o,,u6y yoursel5es $ith as,eti, dis,i6lineG J hearts" d$ell in the rose2ardens
of be2innin2less 2entlenessG
The human bein- then is the (olle(ti0it" of the attributes of beaut" and ma:est"! both
ontolo-i(all" and from the perspe(ti0e of indi0idual spiritual de0elopment$ From the perspe(ti0e
of man*s relationship to Fod! the spirit e6perien(es nearness and intima(" to Fod! 'hile the bodil"
frames under-o hardship and toil! the former bein- a manifestation of the names of beaut" and
the latter bein- a manifestation of the names of ma:est"$ &o'e0er! from the perspe(ti0e of man*s
relation to himself! the spirit is the manifestation of the names of trans(enden(e and ma:est"!
'hile the bod" is the manifestation of the names of immanen(e and beaut"! sin(e the spirit is the
trans(endent aspe(t of man*s bein- 'hile man is most familiar 'ith his bodil" nature$
Thus! the 'a"farer (annot ne-le(t the aspe(t of his bodil" nature! be(ause of the manifestation of
some names related to the 0isible 'orld! but he must sub:e(t his lo'er nature to the -o0ernan(e of
his spiritual! di0ine nature$ In this 'a"! ea(h name 'ill be -i0en its due and there 'ill be no
in:usti(e in the human kin-dom! :ust as there is no imbalan(e in the manifestation of the names in
(reation$
The 7ssen,e to2ether $ith a s6e,ifi, attribute and under the as6e,t of its 6arti,ular e6i6hanies is ,alled a
/name) 4in(e the 5ssen(e is undifferentiated and sin-ular! multipli(it" arises in the de-ree of the
names$ In li-ht of this distin(tion! ea(h name is a realit" in itself but is not ontolo-i(all" separate
from the 5ssen(e! sin(e ea(h name is none other than the manifestation of the 5ssen(e$ Therefore!
'hen one (on(ei0es of a name! one must (on(ei0e both the attribute and the 5ssen(e! be(ause in
realit"! the" are one and the same$ The name and the 1amed refer to a sin-le realit"$
4t may be said that the name a66lies to an attribute sin,e the 7ssen,e is shared amon2 all of the names" and
multi6li,ity in it is due to the multi6li,ity of the attributes The 8e"s of the 7nseen (mafatih al-2hayb) are
spe(ifi( forms in the presen(e of the di0ine kno'led-e 'hile the 7nseen is the le0el of the
undifferentiated 5ssen(e that pre(edes spe(ifi( forms$ In other 'ords! the 8e"s of the 7nseen are
noeti( realities that do not possess reali;ation in the e6ternal 'orld! althou-h their effe(ts are
present$ In the same 'a" that kno'led-e does not e6ist in the e6ternal 'orld e6(ept b" 'a" of
mental e6isten(e! its effe(ts nonetheless are obser0ed in the e6ternal 'orld$
From one 6oint of 5ie$" multi6li,ity 2oes ba,k to the kno$led2e of the 7ssen,e The essential kno'led-e of
&imself en-endered the kno'led-e of the perfe(tions of &is 5ssen(e at the de-ree of
4in-ularit" (martabat al-ahadiyya) After the reali;ation of the kno'led-e of &is perfe(tions! the
manifestation of the attributes of the 5ssen(e 'ith respe(t to their indi0iduation and entifi(ation
'as ne(essitated b" the di0ine lo0e$ This manifestation is the first le0el of multipli(it" emanatin-
from the presen(e of the di0ine kno'led-e and is (alled de-ree of 7nit" (martabat al-
$ahidiyya)" 'hi(h in turn is the sour(e of all multipli(it" thereafter$
!overnance of the Names
The attributes ,an be di5ided into those that ha5e ,om6lete and absolute in,lusi5eness" and those that do not
6ossess su,h in,lusi5eness The di0ine names are di0ided in a((ordan(e 'ith the (omprehensi0eness
and in(lusi0eness of their indi0idual properties and (onse9uentl" of their effe(ts in e6isten(e$ This
is 'hat is kno'n as the -o0ernan(e of the names (hukumat al-asma) All thin-s in e6isten(e are
subsumed under the -o0ernin- properties of the names$ For e6ample! e0er" li0in- thin- is under
the dominion of the name! the Hi0in-! and e0er" (o-ni;ant bein- is under the -o0ernan(e of the
name! the 8no'er$ In addition! the names possess a de-ree! rank! s(ope! and in(lusi0eness that are
parti(ular to ea(h$ Ibn Arabi mentions this in the Futuhat"
Dou should kno' that e0er" di0ine name has a le0el not possessed b" an" other$ And e0er" form in
the (osmos has a le0el not possessed b" an" other$ 4o the le0els are infinite! and the" are the
<de-rees$= 4ome de-rees ha0e been uplifted! and some de-rees ha0e been uplifted e0en more!
'hether the" are di0ine or en-endered! for the en-endered le0els are >in fa(t? di0ine$ The di0ine
names that are attributed to the .eal ha0e 0arious le0els in attribution$ 4ome of them depend on
others! some of them super0ise others! and some ha0e more in(lusi0e (onne(tion to the (osmos
and more effe(ts 'ithin it than others$ The 'hole (osmos is the lo(i of manifestation of these
di0ine names$
The *others of the Names
The attributes ,an be di5ided into those that ha5e ,om6lete and absolute in,lusi5eness" and those that do not
6ossess su,h in,lusi5eness" e5en if they are in,lusi5e of most thin2s The %others of the 1ames or the
4e0en Imams @leadersA are those that possess the -reatest s(ope and in(lusi0eness$ That is! their
influen(e permeates all of (reation in(ludin- the other names that are subsumed under their
-o0ernan(e$ It is for this reason that these attributes are the foundation of all other attributes! for
the" are (onditional for the reali;ation of other attributes$ Ibn Arabi (larifies this point in the
follo'in- passa-e+
We kno' that the de-ree of the Ali0e (al-hayy) is the most tremendous de-ree amon- the names!
sin(e it is the pre(ondition for the e6isten(e of the names$ We also kno' that the kno'led-e of the
8no'in- (al-!alim) is more in(lusi0e in (onne(tion and more tremendous in (ompass (ihata) than
the Po'erful (al-%adir) and the #esirin- (al-m$id) sin(e names like these ha0e less in(lusi0e
(onne(tions that the 8no'in-$ The" are like -atekeepers (sadana) for the 8no'in-$
After enumeratin- the %others of the Attributes! )a"sari briefl" defines the attributes of &earin-!
Iision! and 4pee(h$ This is be(ause the -nosti( understandin- of these names differs from that
'hi(h is found in standard 'orks of theolo-"$ The theolo-ian defines the attribute of &earin- as
Fod*s kno'led-e of all thin-s audible! Iision as Fod*s kno'led-e of all thin-s 0isible and 4pee(h as
Fod*s abilit" to produ(e spee(h! 'hereas in the 0ie' of the -nosti( all the names and attributes are
epiphanies of the 5ssen(e and are identi(al 'ith the 5ssen(e$ Fod hears! sees and speaks both at
the le0el of the 5ssen(e and at e0er" other des(endin- de-ree in e6isten(e$ The attribute of
hearin- is the mode of &is kno'led-e of &is 5ssential 4pee(h! that is! &e hears &is spee(h at the
de-ree of the 5ssen(e$ It ma" also be said that &e hears the petition of the di0ine names to be(ome
manifest and to brin- them forth from of the station of total (olle(ti0it" to the station of
differentiation! or it (an be said that the di0ine hearin- is the ontolo-i(al re(epti0it" of all thin-s
to hear the en-enderin- (ommand <,eR= 'hi(h is none other than the epiphan" of &is kno'led-e
in the station of separation$
When spee(h refers to the di0ine spee(h at the de-ree of the 5ssen(e! it is (alled 5ssential 4pee(h$
It is the mode of &is en-enderin- thin-s! :ust as &is 'ords are the ob:e(ts of (reation! as
mentioned in the pre0ious (hapter$
The names are di5ided<by another ,lassifi,ation< into four names" also ,alled the Mothers They are the
First and the Cast" and the Manifest and the Hidden 4in(e these are all-in(lusi0e names all other names
are under their -o0ernan(e$ Fenerall" speakin-! thou-h! the names that are asso(iated 'ith
en-enderin- and (reation are subsumed under the name the First! 'hile the names asso(iated
'ith the return and re(ompense are under the -o0ernan(e of the name! the Hast$ 4imilarl"! e0er"
name that is (onne(ted 'ith the e6ternal 'orld is subsumed under the name the %anifest! 'hile
e0er" name asso(iated 'ith the unseen is under the -o0ernan(e of the name the &idden$
Therefore! the e6ternal 'orld and all its (on(omitants are manifestations of the names the First
and the %anifest! 'hile the ne6t 'orld! -i0en that it has "et to unfold! is -o0erned b" the names
the Hast and the &idden$ &o'e0er! 'ith the (ommen(ement of the hereafter! that 'hi(h 'as
under the dominion of the name the %anifest! su(h as the e6ternal 'orld! falls under the
-o0ernan(e of the name the &idden! sin(e it 'ill no lon-er e6ist! and the hidden forms and in'ard
realities of this 'orld 'ill be(ome manifest$
Names of the 0ssence# Attri$utes and Acts
The names are di5ided by another ,lassifi,ation" as names of the 7ssen,e" names of the attributes" and names
of the a,tsAlthou-h! in some sense all are names of the 5ssen(e! those that are parti(ular to the
5ssen(e and are ne(essar" for it! su(h as the 1eedless and the 5ternal! are (alled the names of the
5ssen(e! 'hile those 'hose aspe(t is more prominent as attributes and 'hi(h are shared 'ith
(reation are (alled the names of the attributes! su(h as the Po'erful and the 8no'er! 'hile those
throu-h 'hi(h di0ine a(ts ensue are the names of the a(ts$ &o'e0er! most names fall in t'o
(ate-ories or in all three! su(h as the names the Hi0in- (al-hayy)" and the 8no'led-eable (al-alim)
Amon2 the names are those that are the 0eys of the Inseen" $hi,h none kno$s e3,e6t Him The names (an
also be di0ided into the 8e"s of the 7nseen! 'hose kno'led-e is onl" 'ith Fod! or 'ith those to
'hom the di0ine ipseit" is dis(losed! su(h as the perfe(ted poles! and the 8e"s of the Per(eptible!
'hi(h are the names -o0ernin- the e6ternal 'orld$ The former are subsumed under the names the
First and the &idden! and are the ori-in of the Immutable Ar(het"pes! and the latter subsumed
under the names the Hast and the %anifest$
0ngendering of the Names
0no$ that bet$een t$o ,ontrary names e3ists a name that 6ossesses both as6e,ts" born out of both of them"
standin2 as an isthmus bet$een them Amon- the properties of the di0ine names! as mentioned b" the
-nosti(s! are the (ombinin- of (ontrar" names and the e6isten(e of other names that stand
bet'een them$ These intermediate names are isthmuses that possess some of the properties of
ea(h name! in the same 'a" that a (hild possess the 9ualities of both parents! but still possesses an
indi0idual nature in its o'n ri-ht$ Furthermore! these names (ombine 'ith ea(h other to en-ender
other names be(ause the di0ine relationships are infinite$ It should be noted that names are
en-endered both from (ontrar" names and from names that are not (ontrar" to ea(h other! sin(e
Fod*s self-dis(losure is perpetual and infinite and the names and attributes (an (ombine in an
infinite number of 'a"s$ Thus! these en-endered names! 'hi(h are also the parti(ular names! are
infinite! 'hile the uni0ersal names are limited$
These se(ondar" names (ombine 'ith other names and en-ender other names! ad infinitum! sin(e
the di0ine manifestation is eternal! a((ordin- to the 0erse! <50er" da" &e performs a task= @al-
.ahman+ /GA$ This is also affirmed in the 0erse! <4a"! Thou-h all the trees in the earth 'ere pens!
and the seaBse0en seas after it to replenish itB'ere ink! "et 'ould the 'ords of Fod not be
spent*= @al-8ahf+ 1NGA$ Therefore! the lo(i of manifestation of these names are also endless sin(e
e0er" 'orld is a mirror of the 'orld from 'hi(h it ori-inates$ Furthermore! one lo(us ma"
manifest 0arious names in the same 'a" that a person at times ma" manifest the attribute of
mer(" and at other times the attribute of 0en-ean(e$
The !overning Properties of the Names
(Remark)
0no$ that the names of a,ts are subdi5ided in a,,ordan,e $ith their 2o5ernin2 6ro6erties 50er"thin- in
e6isten(e is under the -o0ernan(e of the di0ine names$ The names the dominion of 'hi(h e6tends
in the phenomenal 'orld are the names of the a(ts$ 5a(h (lass of (ontin-ent e6isten(e displa"s
indi0idual properties in a((ordan(e 'ith the names for 'hi(h it is a manifestation$ 4in(e eternal
time (dahr) is a 0essel for immaterial bein-s and time (+aman) is a 0essel for material bein-s! the
former is -o0erned b" the names the dominion of 'hi(h e6tends to pre-eternit"! and the latter is
-o0erned b" the names the dominion of 'hi(h is neither pre-eternal nor post-eternal! for the
material 'orld is both (reated in time and ephemeral$ The hereafter is -o0erned b" the names the
dominion of 'hi(h e6tends post-eternall" but not pre-eternall" sin(e it follo's the term of the
'orldl" plane$ Furthermore! 'hile the names of the material 'orld ha0e effi(a("! the" are also
-o0erned b" the name! the %anifest! and the hereafter is under the dominion of the name! the
&idden$ &o'e0er! durin- the resurre(tion! the material 'orld 'ill be subsumed under the
dominion of the name! the &idden and the hereafter 'ill be(ome manifest$
Thus! ea(h of the di0ine names of a(ts has a period or epo(h in 'hi(h its -o0ernan(e is effi(a(ious!
sin(e the (osmos is in (onstant flu6$ Those thin-s in e6isten(e that (ease to e6ist re(ede! in fa(t!
into the Absolute 7nseen$ 4in(e non-bein- (annot be predi(ated of ,ein-! nothin- that has
e6isten(e (an (ease absolutel"E rather thin-s are brou-ht into the e6ternal 'orld throu-h the
auspi(es of the name! the %anifest and remo0ed from it throu-h the name! the &idden$
Furthermore! their terms and (onditions are determined throu-h the names that a(tuali;e their
essential nature in the di0ine kno'led-e$ It is for this reason that throu-hout histor"! di0ine la's
'ere effi(a(ious onl" for a (ertain period and then abro-ated b" the appearan(e of another set of
la's$ 50en the prophets 'ho brou-ht those la's 'ere themsel0es -o0erned b" some names and
not others! 'hi(h does not (ontradi(t the fa(t that the" 'ere the 0i(e-erents of Fod and the
possessors of all the di0ine names$ In the same 'a" that that a kin- distributes his bount" in
a((ordan(e 'ith the needs of the time! the di0ine names manifest themsel0es in a((ordan(e 'ith
their -o0ernin- properties and also in proportion to the e6istential (apa(it" of their lo(i$
(Another Remark)
0no$ that all thin2s in e3ternal e3isten,e are subsumed under the name the Manifest a,,ordin2 to their
e3ternal e3isten,e" and the *eal is" $ith res6e,t to His manifestations" identi,al $ith the
Manifest Pre0iousl" it 'as mentioned that the entities in e6ternal e6isten(e are the lo(i of
manifestation of the di0ine names and attributes$ In this se(tion )a"sari asserts that the entities
are in fa(t the names themsel0es be(ause of the unit" bet'een the names and the named$
Althou-h the former 0ie' is not in (ontra0ention of the -nosti( understandin-! )a"sari 'ishes to
(larif" the relationship bet'een the entities and the names! but statin- that the lo(i of
manifestation are not ontolo-i(all" separate from the realities of the names$ This 0ie' re:e(ts the
notion that e6ternal realities are the indi0iduals and e6ternal referents of the names in the same
'a" that humans are the e6ternal referents (masadi%) of the 9uiddit" of <humanness$= It (annot be
said that indi0idual humans are the manifestations of humanness! sin(e 9uiddit" is a (on(eptual
(onstru(t and applies to its indi0iduals (on(eptuall"$ The di0ine names! ho'e0er! are ontolo-i(al
realities that are united 'ith their indi0iduals throu-h manifestation! in the same 'a" that the
sun is united 'ith its ra"s throu-h emanation$ From this perspe(ti0e! the e6ternal realities are the
names themsel0es from the perspe(ti0e that the" are identi(al 'ith the name! the %anifest$
(n the 1no&ledge of !od
(Another Remark)
Some of the earlier 6hiloso6hers said" /His kno$led2e of His 7ssen,e is identi,al $ith His 7ssen,e" and His
kno$led2e of ,ontin2ent entities ,onsists of the e3isten,e of the First 4ntelle,t to2ether $ith forms subsistin2
$ithin it") in order to es,a6e ,ertain untenable im6li,ations In this se(tion! )a"sari dis(usses the
sub:e(t of Fod*s kno'led-e in relation to the (ontin-ent entities$ Fod*s kno'led-e has t'o aspe(ts!
one that refers to &is kno'led-e of &imself and one that refers to &is kno'led-e of (reation$ The
former 'as dis(ussed in the se(tion of the pre0ious (hapter on the Immutable Ar(het"pes$ It (an
be said that there is -eneral a-reement amon- the theolo-ians! philosophers and -nosti(s that the
Fod*s kno'led-e of &imself is &is intrinsi( to &is 5ssen(e$ As for the latter! there is disa-reement
amon- the three -roups :ust mentioned (on(ernin- the 0ie' that &is kno'led-e of parti(ulars is
identi(al to forms subsistin- in the First Intelle(t$ The philosophers ha0e held this 0ie' to es(ape
(ertain untenable impli(ations! namel" that &is kno'led-e of parti(ulars leads to multipli(it" in
the 5ssen(e sin(e &is kno'led-e is identi(al 'ith &is 5ssen(e$ )a"sari refutes this position sa"in-
that the First Intelle(t is itself (ontin-ent! ori-inated and pre(eded b" essential non-e6isten(e!
itself an ob:e(t of Fod*s kno'led-e! and therefore other than the realit" of &is kno'led-e$
The -nosti(s hold the 0ie' of philosophers to be partiall" admissible sin(e it is possible to sa" that
&is kno'led-e is identi(al 'ith the First Intelle(t insofar as &is kno'led-e per0ades all (reation$
This is tantamount to sa"in- that &is kno'led-e <des(ends= to the de-ree of the First Intelle(t$
&o'e0er! it is inadmissible sin(e the di0ine kno'led-e is a sin-ular -raded realit" that has three
aspe(ts! 'hereas the First Intelle(t neither possesses these aspe(ts nor is a -raded realit"$ The first
aspe(t is to (on(ei0e &is kno'led-e as bein- ne(essar" b" essen(e su(h as &is kno'led-e of &is
5ssen(eE the se(ond is to (on(ei0e it as an attribute relati0e to the 5ssen(e! su(h as the name! the
8no'erE and the third is to (on(ei0e it as an attribute relati0e to an ob:e(t! su(h as &is kno'led-e
of the (ontin-ent$ These are! ho'e0er! (on(eptual di0isions 'hile the realit" of the di0ine
kno'led-e is sin-ular despite these di0isions! and Fod kno's the (ontin-ent as &e kno's &is
5ssen(e$ These distin(tions do not appl" to the First Intelle(t and are not (ontained in the 9uiddit"
of the First Intelle(t$
The First Intelle(t is (onsidered <substan(e= in the 0ie' of the -nosti(s$ As mentioned in the
pre0ious (hapter! substan(e is the shado' of the 5ssen(e! also (alled 56tended ,ein- (al-$u&ud al-
munbasit)" the First 5n-enderer (al-sddir al-a$$al)" the Jutstret(hed Par(hment (al-ri%% al-
manshur)" the %uhammadan Hi-ht (al-nur al-Muhammadi)" or as )a"sari 'rites in his (ommentar"
on the Fusus" <If the ,reath of the All-mer(iful is reali;ed e6ternall" and entitled! it is (alled
substan(e$= Fod*s kno'led-e is neither substan(e nor a((ident sin(e it is identi(al 'ith the 5ssen(e
and therefore not identi(al 'ith the First Intelle(t$ Furthermore! the philosophers (laim that
substan(e and a((ident are predi(ated of kno'led-e! not of intelle(t$ Therefore! (laimin- that the
di0ine kno'led-e is identi(al 'ith the First Intelle(t does not a((ord 'ith their prin(iples$
If it is said that that the First Intelle(t is identi(al 'ith &is kno'led-e! it 'ould entail that it is also
identi(al 'ith &is po'er! for Fod has po'er o0er all thin-s$ ,ased on this! it 'ould be more
appropriate to sa" that the First Intelle(t is identi(al 'ith &is po'er$ &o'e0er! the philosophers
maintain that Fod has po'er o0er all thin-s! in(ludin- parti(ulars! 'hereas &is kno'led-e
en(ompasses parti(ulars onl" b" 'a" of the First Intelle(t$ The repl" is that :ust as &e has po'er
o0er parti(ulars throu-h &is 5ssen(e! &e also kno's them throu-h &is 5ssen(e! not b" means of
the First Intelle(t$
It (annot be said the First Intelle(tBand (onse9uentl" &is kno'led-eBis <present= before &im
sin(e that 'hi(h is <present= is other than &im! 'hereas &is kno'led-e is an essential attribute
for &is 5ssen(e and not other than &im$ As pre0iousl" mentioned! the First Intelle(t is (ontin-ent
and ori-inated! 'hereas the di0ine kno'led-e is intrinsi( to the 5ssen(e$ Therefore! &is kno'led-e
pre(edes the First Intelle(t and is the sour(e for its ori-ination$ Furthermore! the 5ssen(e 'ould be
in need of the 0er" thin- that arises from itself! namel" the attribute of kno'led-e$
If! ho'e0er! it be said that &is kno'led-e is identi(al 'ith the First Intelle(t in the same 'a" that
the di0ine ipseit" permeates all e6isten(e! then &is kno'led-e must be identi(al 'ith the First
Intelle(t! the 7ni0ersal 4oul! and e0er" other des(endin- de-ree of ,ein-$ This is in (orrelation
'ith the -nosti( 0ie' of emanation that e0er" entit" is a di0ine name and e0er" di0ine name is
identi(al 'ith e0er" other name$ ," (ontrast! the philosopher maintains that the First Intelle(t
and other entities are effe(ts of Fod and distin(t from &im$ The -nosti( sees the per0asi0eness of
the oneness of ,ein-! espe(iall" 'ith respe(t to the sublime attributes of the 5ssen(e! and 0ie's
multipli(it" as the self-dis(losure of ,ein- insofar as the lo(us of self-dis(losure is identi(al to the
Jne 'ho self-dis(loses$ For this reason the di0ine kno'led-e is all-en(ompassin- and <1ot an
atom*s 'ei-ht es(apes "our Hord! in the earth or in the sk"= @Dunus+ L1A$
The <domain of fa(tualit"= (nafs al-!amr) is the plane 'here the o((urren(e of a thin- is reali;ed$
For (on(epts! it is the mind! and for thin-s that e6ert e6ternal effe(ts! it is the e6ternal 'orld$
&ere! it refers to the 5ssential kno'led-e sin(e it is the plane that en(ompasses the o((urren(e of
all thin-s! uni0ersal or parti(ular! a(tual or noeti($
The distin(tion bet'een kno'led-e! kno'er! and the ob:e(t of kno'led-e is onl" (on(eptual$ That
is 'h" it (an be said that at times kno'led-e is sometimes subse9uent to the ob:e(ts of kno'led-e
and at other times notE that is! it is (on(ei0ed onl" in relation to its ob:e(t$ The di0ine kno'led-e is
on the one hand independent of its ob:e(ts be(ause kno'led-e of the 5ssen(e pre(edes them! and
is not dependent on (ontin-ent e6isten(eE and on the other hand it is (on(ei0ed in relation to the
ob:e(ts of (reation$
When it is said that the <domain of fa(tualit"= is the First Intelle(t! it is the plane on 'hi(h the
manifestation of the di0ine kno'led-eB'hi(h en(ompasses all thin-s-o((urs$ This presupposes
the -nosti( position that the First Intelle(t! the lo(us of di0ine kno'led-e! is not separate from the
realit" of ,ein-$
The 'ivine Names and the Perfect +uman
The di0ine names are the essential perfe(tions of ,ein-$ The" arise from di0ine effusion at the
de-ree of 4in-ularit" but remain in a state of (olle(ti0it" be(omin- distin(t realities onl" at the
de-ree of 7nit"$ These names are the sour(e of the infinite ob:e(ts of e6isten(e -i0en that ea(h
subse9uent realit" is a lo(us of manifestation of some di0ine name or another$ The human bein-!
ho'e0er! is the (omprehensi0e lo(us of all the di0ine names! the manifestation of the name
<Allah!= and the 0i(e-erent of Fod in the 'orlds$ )a"sari in the tenth (hapter of
the Mu%addima des(ribes the relation bet'een Fod! man and the (osmos in the follo'in- se(tion+
If "ou kno' this then "ou 'ill kno' that the realities of the 'orld in both kno'led-e and a(tualit"
are manifestations of the realit" of man! 'hi(h is the manifestation of the 4upreme 1ame! Allah$
Thus! the spirits of the 'orld are the parti(ulars of the 4upreme &uman 4pirit! 'hether the" are
amon- the hea0enl" spirits elemental! or animal$ The forms >of these realities? as 'ell as their
(on(omitants are the forms of the human realit" and its (on(omitants$ It is for this reason the
parti(ulari;ed 'orld is (alled <the Freat &uman= b" the people of Allah! due to the manifestation
of the human realit" and its (on(omitants in it$ ,e(ause of his (omprehensi0eness and
manifestation of the totalit" di0ine se(rets in him e6(lusi0el"! he deser0ed to be the >sole?
0i(e-erent of Fod amon- (reation$
For that reason! it is said that the Perfe(t &uman must per0ade all of (reation in the same 'a" the
.eal per0ades all of (reation$ That o((urs in the third :ourne" 'hi(h is from the .eal to the
(reation b" the .eal! in 'hi(h his perfe(tions are (ompleted$ ," this :ourne" one obtains the truth
of (ertaint" (ha%% al-ya%in) 'hereb" it be(omes (lear that Hast is identi(al to the First! as 'ell as the
se(ret of! <&e is the First and the Hast! the &idden and the %anifest! and the 8no'er of all thin-s=
@al-&adid+ 2A$
'ivision of the Imaginal .orlds
The Ima-inal World (alam al-mithal) is a spiritual 'orld that is di0ested from the (orporeal 'orld
'ith respe(t to matter! but not 'ith respe(t to form$ That is! it resembles the (orporeal 'orld b"
0irtue of bein- per(eptible b" the inner senses and its ob:e(ts possess dimension and form$ It is
ho'e0er! immaterial and of a luminous substan(e and therefore not per(eptible b" the outer
senses$ For this reason! it is (alled an isthmus (bar+akh) bet'een the (orporeal 'orld and the noeti(
realm! 'hi(h does not possess an" tra(e of (orporealit" su(h as dimension and form$ An isthmus is
an intermediate realit" that possesses properties of both thin-s it :oins 'ithout bein- subsumed b"
either one of them$ As mentioned b" Ibn Arabi+
A bar+akh is somethin- that separates (fasil) t'o other thin-s 'hile ne0er -oin- to one
side (mutatarrif)" as! for e6ample a line that separates a shado' from sunli-htC Thou-h sense
per(eption mi-ht be in(apable of separatin- the t'o thin-s! the rational fa(ult" :ud-es that there
is a barrier (ha&i+) bet'een them 'hi(h separates them$ The bar+akh is somethin- that separates a
kno'n from an unkno'n! an e6istent from a non-e6istent! a ne-ated from an affirmed! an
intelli-ible from a non-intelli-ible$
It is (alled the Ima-inal World be(ause it the first representation and appearan(e of the ob:e(ts in
the di0ine kno'led-e as form! sin(e the root meanin- of mithal is to resemble! imitate! and appear
in the likeness of$ This representation is (alled the #is(onne(ted Ima-inal World (alam al-mithal al-
munfasil)" sin(e it is a refle(tion of the Immutable Ar(het"pes in the Freat World! and e6ists
independentl" of the human soul$ The Conne(ted Ima-inal World (alam al-mithal al-muttasil) is
(onne(ted to the 4mall World! 'hi(h is the human soul$ 50er" realit" in the Freat World has a
form in the Absolute Ima-inal World be(ause ea(h realm is a refle(tion of the pre0ious le0el of
,ein-! 'hi(h is a refle(tion of the Immutable Ar(het"pes$ In other 'ords! the (orporeal realm is a
shado' of the Ima-inal World! 'hi(h is a shado' of the noeti( realm$
The ima-ination! then! is one of the modes of per(eption in man! and one of the 'indo's to the
unseen dimension$ In re-ard to this Ibn Arabi 'rites! <This is 'h" the Presen(e of Ima-ination is
the 0astest of presen(es+ it (ombines the t'o 'orlds! the World of the 7nseen and the World of the
Iisible$= Furthermore! one of its primar" fun(tions is des(ribed b" Ibn Arabi as follo's+ <Part of
the realit" of ima-ination is that it embodies and -i0es form to that 'hi(h is not a bod" or a form!
for ima-ination per(ei0es onl" in this manner$ &en(e it is a sensation that is non-manifest and
bound bet'een the intelli-ible and sensor"$=
In al-Hikmat al-!arshiya %ulla 4adra! 'rites that the soul*s ima-inal po'er is a substan(e that is
essentiall" separate from the bod"! The Ima-inal po'er in manBb" 'hi(h I mean the ima-inal
le0el of his soulBis a substan(e 'hose bein- is a(tuall" and essentiall" separate from this sensible
bod" and tan-ible frame! as has alread" been mentioned$ This po'er remains despite the de(line
and failure of this @bodil"A frame$
Vust as man possesses outer fa(ulties of per(eption throu-h 'hi(h he a(9uires kno'led-e of the
e6ternal 'orld and intera(ts 'ith it! he also possesses inner senses! 'hi(h are (onsidered b" the
-nosti(s as the real senses of per(eption$ This is be(ause the e6ternal 'orld is a shado' of the
unseen dimensions and lesser in stren-th and effi(a("$ The inner senses not onl" subsist dire(tl"
b" the spirit! the" also do not depend on e6ternal or-ans for their a(ti0it"$ Jne of the initial sta-es
of 'a"farin-! after ha0in- purified both e6ternal and internal or-ans! is to per(ei0e in'ard
realities b" enterin- the #is(onne(ted Ima-inal World throu-h one*s fa(ult" of ima-ination$ Jne
'ho per(ei0es the meanin-s of spiritual forms in his ima-ination has done so b" the li-ht (ast b"
the #is(onne(ted Ima-inal realm$
50er"thin- in e6isten(e possesses an in'ard and out'ard form$ When the 'a"farer sees an ob:e(t
in e6ternal e6isten(e! 'hether it is an inanimate ob:e(t! human or animal! he must per(ei0e its
in'ard realit" and e6trapolate its spiritual si-nifi(an(e$ This is 'hat is kno'n as readin- the
<si-ns in the self and on the hori;ons$= 4in(e ea(h realm is a book of Fod! and the ob:e(ts of
e6isten(e are the spee(h of Fod! the 'a"farer intera(ts 'ith the 'orld onl" in order to en-a-e in
the di0ine (ommuni(ation$ The -nosti( sees nothin- in e6isten(e as happenin- b" (han(eE rather!
all o((urren(es ha0e a spiritual si-nifi(an(e and are part of Fod*s perpetual self-dis(losure$ Ibn
Arabi dis(usses the relationship bet'een the manifest and non-manifest dimensions in the
follo'in- passa-e+
Fod pla(ed 'ithin ea(h thin-Band the soul of man is one of the thin-sBa manifest dimension and
a non-manifest dimension$ Throu-h the manifest dimension! man per(ei0es thin-s 'hi(h are
(alled <entities= and throu-h the non-manifest dimension! he per(ei0es thin-s 'hi(h are (alled
<kno'led-e$= Fod is the %anifest and 1on-manifest! so throu-h &im per(eption takes pla(e$ When
Fod dis(loses &imself! either out of -ratuitous kindness or in ans'erin- a re9uest! &e dis(loses
&imself to the manifest dimension of the soul! and per(eption takes throu-h sensation in a form
'ithin the bar+akh of ima-inali;ation$
Althou-h ima-ination is one of the fa(ulties of the human soul! not e0er"one is able to
(omprehend the spiritual meanin-s that the" en(ounter either in their 'akefulness or their
dreams$ Ibn Arabi 'rites! <The (ommon people do not kno' ima-ination or enter into it! e6(ept
'hen the" dream and their sensor" fa(ulties return to it$ The elite see it in 'akefulness throu-h
their po'er of reali;in- it$
Jne (an reali;e spiritual meanin-s onl" after the inner 0ision is pur-ed of obfus(ations that o((ur
be(ause of the soul*s preo((upation 'ith the bod"$ This (auses a (ertain disen-a-ement of the
soul (ta&arrud al-nafs) and is the sour(e of perspi(a(it" throu-h faith$ In addition! one ma" also see
spiritual meanin-s in dreams! be(ause the soul*s (onne(tion to the Ima-inal World is (loser in
dreams and in dream-like states (nu!as) than in 'akefulness$= The onl" reason Fod pla(ed sleep in
the animate 'orld 'as so that e0er"one mi-ht 'itness the Presen(e of the Ima-ination and kno'
that there is another 'orld similar to the sensor" 'orld$=
Perspicacit Through )aith ('irasa)
Jne of the 'a"s of readin- the outer books of Fod is throu-h perspi(a(it" throu-h faith (al-firasa
al-imaniyya) Ibn Arabi defines it as the follo'in-+
Perspi(a(it" throu-h faith is a di0ine li-ht 'hi(h Fod -i0es to the person of faith in the e"e of his
insi-ht :ust like the li-ht 'hi(h belon-s to the e"e of si-ht$ When a person has this perspi(a(it"! its
mark is like the li-ht of the sun throu-h 'hi(h sensor" ob:e(ts appear to si-ht$
The 'ord firasa is deri0ed from tafarrus" 'hi(h means as(ertainment or
(ir(umspe(tion (tathabbut) or obser0ation (nadhar) It is said! <&e sa' (tafarassa) in him 0irtue 'hen
he obser0ed him (arefull" 'ith penetratin- 0ision$= When a person obser0es somethin- (arefull"!
he is able to as(ertain the e6istential realit" of that thin- and to reali;e the purpose of its bein-!
'hether it is a person! a plant! or an inanimate ob:e(t$ We are referrin- to firasa in the -eneral
sense! but the intent is both the firasa of the soul(anfusiya) or firasa of the <hori;ons= (afa%iya)
Firasa in the meanin- of nadhar is as(ertainin- the inner realit" of a thin- throu-h its outer realit"$
This is be(ause the inner and outer aspe(ts of a thin- are essentiall" one and the same$ Jne 'ho
has dominion(hukm) o0er the inner aspe(t (an per(ei0e the outer and one 'ho has dominion o0er
the outer aspe(t (an obser0e the inner$ This is the (ase 'ith saints su(h as 8hidr 'hose dominion
is the inner aspe(t and spiritual -uardianship ($ilaya) but 'ho (an see the outer aspe(ts of thin-s$
The" (ondu(t themsel0es 'ith the outer 'orld in (on(ordan(e 'ith both their inner and outer
aspe(ts$ Jne 'ho has the po'er of firasa sees 'ith the Hi-ht of Fod and is a manifestation of the
names of Fod! the Hi-ht (al-nur) When the realit" of this name is manifested in su(h a person! he is
able to see the realit" of all thin-s$ &en(e! the Propheti( sa"in-! <4afe-uard "oursel0es from the
belie0er*s firasa" for he sees 'ith the li-ht of Fod$= &e sees not onl" 'ith ph"si(al e"es! but also
'ith! e"es that are empo'ered b" his inner 0ision! and both are in unit"$
4ome of the possessors of perspi(a(it" ha0e rea(hed a point 'here! upon seein- a person*s
footprint in the -roundBthou-h the person himself is not presentBthe" are able to sa" that he is a
feli(itous person or a 'ret(hed person$ This is similar to 'hat is done b" a tra(ker 'ho follo's
footprints$ The man of perspi(a(it" sa"s! for e6ample! <The o'ner of this footprint 'as 'hite and
blind in one e"e$= Then he des(ribes his (hara(ter! as if he sees him! in(ludin- 0arious a((idental
matters (onne(ted to his (hara(ter$ &e sees all this 'ithout seein- the person$
'reams
Jne of the important Islami( s(ien(es ne(essar" for the 'a"farer to a(9uire is dream
interpretation$ As mentioned pre0iousl"!firdsa is a t"pe of 0ision that is deri0ed from the 7nseen
and 'itnessed b" the li-ht of Fod$ The dream! ho'e0er! is 'itnessin- a realit" in the Ima-inal
World throu-h the fa(ult" of ima-inationE it ma" or ma" not possess meanin-$ While the 0ision is
seen behind the 0eil of the ima-ination! either in sleep! 'akefulness or a state bet'een the t'o!
the dream is seen onl" 'hen the bodil" senses ha0e (eased to fun(tion in sleep$ In re-ard to this!
Ibn Arabi 'rites+
#reams ha0e a pla(e! a lo(us! and a stateC 4leep is of t'o kinds! one is transferal 'ithin 'hi(h
there is a (ertain amount of rest! or the rea(hin- of indi0idual desire! or an in(rease of 'eariness$
The se(ond kind is onl" restC As for the sleep 'hi(h is transferal! that is the kind 'ithin 'hi(h
there are dreams$ The instruments >of the soul? are transferred from the manifest side (dhahir) of
sense per(eption to its non-manifest side (batin) in order to see 'hat has be(ome established in the
Treasur" of Ima-inationBto 'hi(h the senses ha0e lifted up 'hat the" ha0e a(9uired from sensor"
ob:e(tsBand 'hat has been formed b" the form--i0in- fa(ult" 'hi(h is one of the assistants of the
Treasur"$
1a:m al-#in al-.a;i des(ribes t'o -eneral (ate-ories of dreams in the follo'in- se(tion+
The dream is that 'hi(h o((urs 'hen the senses ha0e (eased to fun(tion! the ima-ination has
be-un to operate! and a (ertain ob:e(t be(omes 0isible to the one o0er(ome b" sleep$ There are t'o
kinds of dream+ the first is the (onfused dream! that 'hi(h is per(ei0ed b" the soul throu-h the
instrumentalit" of the ima-ination! and is deri0ed from the temptations of 4atan and the
'hisperin-s of the soul$ These are infused in the dreamer b" 4atan and the soulE the ima-ination
forms a suitable ima-e of them and (on0e"s that ima-e to the -a;e of the soul$ 4u(h (onfused and
disorderl" dreams are not liable to interpretationE one must seek refu-e in Fod from them and not
relate them to an"one$ The se(ond kind of dream is the -ood dream kno'n as <sound!= 'hi(h the
prophet defined as one of the fort"-si6 parts of prophethoodC The sound dream is of three kinds$
Whate0er is in the first kind has no need of e6planation or interpretation+ it (omes to pass e6a(tl"
as seenC The se(ond kind of sound dream is that in 'hi(h part needs interpretation and part
(omes true e6a(tl"C The third kind of sound dream is that 'hi(h needs interpretation in its
entiret"! like the dream of the kin- @<I see se0en fat ears of (orn=A$
Hike'ise! )a"sari 'rites in the Mu%addima"
Witnessin- of forms sometimes o((urs durin- 'akefulness! and sometimes durin- sleep! and :ust
as sleep is di0ided into (onfused dreams and other t"pes! like'ise! 'hate0er is seen in 'akefulness
is di0ided into true o((urren(es in the real 'orld! and true ima-inin-sB'hi(h ha0e no realit"B
and are satani($ 4atan ma" (onfound them makin- them >appear? as real! in order to mis-uide the
obser0er$ For that reason! the 'a"farer needs a -uide 'ho -uides him and sa0es him from ruin$
Thus! dream interpretation is one of the modes of a(9uirin- kno'led-e in m"sti(ism relatin-
dire(tl" to the soul*s relation 'ith the Ima-inal World$ ,e(ause of the 0ast s(ope of this World! it
has o((urred for both prophets as 'ell as initiate 'a"farers$
The Posthumous (ar)akh
What has been mentioned abo0e relates to the Ima-inal World as it pertains to the Ar( of #es(ent$
As for the Ar( of As(ent! 'hi(h is man*s mi-ration and return to Fod! man enters the Ima-inal
World after death and before the #a" of Vud-ment$ This sta-e is kno'n as the bar+akh as 'ell! and
the -nosti(s refer to them as ha0in- separate realities despite their ha0in- similar properties$
%an" -nosti(s! notabl" %ulla 4adra! ha0e 'ritten e6tensi0el" on the es(hatolo-i(al (onse9uen(es
of a(tions as 'ell as the sta-es follo'in- ph"si(al death and the o((urren(es of that realm$
Jne aspe(t that relates to the bar+akh is that of the (orporeali;ation of the soul*s a(tions (ta&assum
al-a!mal) after death$ #urin- the period of one*s life e0er" a(tion performed b" an indi0idual
possesses an in'ard form and realit"$ Whate0er takes pla(e on the material plane 'ill ha0e a
(orrespondin- realit" in e0er" other realm$ 50er" a(tion 'ill lea0e its imprint on the soul
a(9uirin- a se(ondar" fundamental nature su(h that the form of the soul 'ill (ontinue to (han-e
in a((ordan(e 'ith the beaut" or u-liness of one*s deeds$ When the soul (ompletes its term in the
material 'orld! sheddin- the bod" and transferrin- to its first destination! thebar+akh" it be(omes
manifest in its final form! 'hi(h is the sum total of its a(9uisitions on the earthl" plane$
Imam Vaafar al-4adi9 de(lares! <%en 'ill be raised up in a((ordan(e 'ith the form of their
a(tions!=Bor in another 0ersion! <a((ordin- to the form of their intentions$= 4in(e the Ima-inal
World possesses onl" form and not matter! 'hat is hidden in the (loak of the bod" be(omes
apparent as %ulla 4adra e6plains in the follo'in- passa-e+
It is in these forms that the" 'ill be resurre(ted and rise up at the A'akenin-E that is! in another
mode of bein- than this @ph"si(alA one$ In this 'orld! therefore! man stands bet'een be(omin- an
an-el! a de0il! a brute! or a predator" beast$ If kno'led-e and re0eren(e predominate in him! he
'ill be(ome an an-el$ Jr if he is -i0en o0er to h"po(ris"! (unnin-! and (ompounded i-noran(e!
then he 'ill be a rebellious de0il$ If he surrenders to the effe(ts of sensuous appetite! he 'ill
be(ome a brute beast! and if o0er(ome b" the effe(ts of iras(ibilit" and a--ressi0eness then he 'ill
be a predator" animal$ Thus! a((ordin- to the habits and states of (hara(ter 'hi(h predominate in
a man*s soul! so 'ill he rise up in a (orrespondin- form on the #a" of .isin-$
Hike'ise in the bar+akh" the soul remains! in a((ordan(e 'ith its a(9uired form! either in a state of
bliss or in a state of sufferin-! as mentioned b" the hadith! <The -ra0e is either one of the -ardens
of Paradise or one of the pits of &ell$= This is be(ause the a(9uired forms of the soul are
ontolo-i(all" unified 'ith it! insofar as 'hat the soul e6perien(es in the -ra0e is its o'n realit"$
%oreo0er! sin(e the Ima-inal 'orld is 0ast and not limited to the indi0idual ima-inal po'er in
man! the soul is a((ompanied b" either an an-eli( or a satani( host and is able to 'itness (ountless
realities of the (orrespondin- 'orld$ %ulla 4adra e6plains+
Abo0e all "ou must not belie0e that 'hat man sees after his death of the horrors of the -ra0e and
the 0arious states of the .esurre(tion! are merel" ima-ined thin-s! 'ithout an" bein- in (on(rete
realit"C .ather! the thin-s @e6perien(ed inA the .isin- and the states of the other 'orld are more
po'erful in their bein- and more intensel" real and a(tual than these forms e6istin- in @earthl"A
matter! 'hi(h are ob:e(ts @-enerated from the elementsA b" means of motion and earthl" time$
Those souls that ha0e a(9uired a luminous trans(endent essen(e in(line to'ard the hi-her an-eli(
realms be(ause of their -reater ontolo-i(al re(epti0it" and resemblan(e$
4in(e 0isionar" e6perien(e is the essen(e of pra(ti(al m"sti(ism! the Ima-inal World is the first
destination in the 7nseen for the 'a"farer! :oinin- the properties of the spirit and bod" to-ether$
The initiate 'a"farer! after (arr"in- out (ertain austerities! ma" be-in to see more (learl" spiritual
meanin-s in dreams and (reate a (ertain taste for hi-her spiritual pleasures! those that are
di0ested of form$ Furthermore! be(ause there is an intimate relationship bet'een the inner
po'ers of the soul and the bod"! these dreams and 0isions result from out'ard states and indi(ate
(ertain realties of the e6ternal 'orld$ 4in(e! the (orre(tness of 0isions depends on the (orre(tness
of a(tions the spiritual 'a"farer (an assess his pro-ress b" understandin- the si-nifi(an(e of his
dreams and 0isions$ )a"sari e6plains this in the Mu%addima:
The reasons for the (orre(tness >of 0isions? (an sometimes be tra(ed to the soul! or the bod" and
sometimes both$ As for the reasons stemmin- from the soul! the" (onsist of the follo'in-+
(omplete attention to Fod! habituatin- oneself to speakin- the truth! one*s in(lination to the
spiritual noeti( realm! purifi(ation from faults! turnin- a'a" from bodil" preo((upations and
adornin- it 'ith praise'orth" attributes! sin(e these render the soul luminous and stren-then it$
The e6tent to 'hi(h the soul is luminous and stron-! it is able to di0est itself from the sensor"
realm and remo0e the darkness! 'hi(h is the (ause for the la(k of 0ision$ Hike'ise! the relationship
bet'een it >soul? and the immaterial spirits stren-thens sin(e it a(9uires their (hara(teristi(s! so
that there is an effusion of those >spiritual? realities (ausin- an attra(tion b" the spirits resultin-
in (omplete$
Unveiling and .itnessing
Jne of the most important sub:e(ts in m"sti(ism is related to epistemolo-"! the theor" or s(ien(e
that in0esti-ates the ori-in! nature! methods! and limits of kno'led-e$ As mentioned in the
pre(edin- (hapter! man possesses both outer and inner fa(ulties of per(eption$ It is throu-h the
latter that the -nosti( per(ei0es the inner realities of thin-s and their spiritual si-nifi(an(e$ 4in(e
'a"farin- is the in'ard :ourne" of the soul from the self to the .eal! it is ne(essar" for the
'a"farer to understand his spiritual e6perien(es and 0isions! in a((ordan(e 'ith the dire(ti0e of
the Prophet! <&e 'ho kno's his soul kno's his Hord$=
This mode of per(eption is (alled un0eilin- and 'itnessin-! and is of primar" (on(ern for the
'a"farer$ It ma" be said that un0eilin- is the essen(e of m"sti(ism sin(e 'a"farin- is throu-h
-nosis and not throu-h dis(ursi0e reasonin-! sin(e the e6er(ise of reason is either for the
elaboration of m"sti(al e6perien(e for others! or for e0aluatin- e6perien(e in li-ht of the )uran
and hadith$ In addition! rational kno'led-e is a preparator" sta-e for the a(9uisition of
trans(endental kno'led-e! sin(e the kno'led-e of uni0ersals prepares the soul to re(ei0e the
realities it represents! as mentioned b" Fuenon! <Theoreti(al kno'led-e! 'hi(h is onl" indire(t
and in some sense s"mboli(! is merel" a preparation! thou-h indispensable! for true kno'led-e$=
In fa(t! a(9uired kno'led-e ('4lm iktisabi) is reall" a shado' of true kno'led-e! or marifa There is
0alue in it onl" insofar as it pro0ides a roadmap for spiritual pro-ress$ &o'e0er! sin(e all
kno'led-e is deri0ed from Fod*s kno'led-e! rational s(ien(es and e0en the mundane ones that
relate to this 'orld are to some de-ree useful and (an be a(9uired throu-h un0eilin-$
Ibn Arabi (larifies further the distin(tion bet'een rational kno'led-e and kno'led-e obtained b"
'itnessin- as follo's+
The s,ien,es are of three le5els 8The first- is the s,ien,e of reason: The se,ond is the s,ien,e of
states (ah$al) $hi,h ,annot be rea,hed e3,e6t throu2h tastin2: The third kno$led2e is the s,ien,e of the
mysteries (asrar) 4t is the kno$led2e $hi,h is /beyond the sta2e of reason) CThe kno$er of this last kind K
the s,ien,e of mysteries K kno$s and e3hausts all s,ien,es:So there is no kno$led2e more noble than this all-
en,om6assin2 kno$led2e" $hi,h ,om6rises all ob&e,ts of kno$led2e:
4ound kno'led-e is onl" that 'hi(h Fod thro's into the heart of the kno'er$ It is a di0ine li-ht
for 'hi(h Fod sin-les out an" of &is ser0ants 'hom &e 'ill! 'hether an-el! messen-er! prophet!
friend! or person of faith$=And! <&e 'ho has no un0eilin- has no kno'led-e (man la kashflah la 'ilm
lah))
Levels of Unveiling
The modes of a(9uirin- trans(endental kno'led-e in m"sti(ism relate to the le0els of
un0eilin- (kashf) and 'itnessin-(shuhud)Althou-h the terms are often used s"non"mousl" Ibn
Arabi makes a distin(tion bet'een them+
<Witnessin-= is >the 'itnessin- of (reation in the .eal! 'hi(h is? to see the thin-s b" the proofs of
de(larin- &is 7nit" (ta$hid) It is also >the 'itnessin- of the .eal in (reation! 'hi(h is? to see the
real 'ithin thin-s$ It is also the >'itnessin- of the .eal 'ithout (reation! 'hi(h is? to see the
realit" of (ertaint"(ya%in)'ithout an" doubt$ Witnessin- follo's un0eilin-! or it ma" be said that it
is follo'ed b" un0eilin-$
A(9uirin- trans(endental kno'led-e is lar-el" (onne(ted to the le0el of disen-a-ement of the soul
from the bod"$ The -reater the atta(hment to (orporeal nature! the thi(ker the 0eils separatin-
one*s inner bein- from the hi-her realms of e6isten(e$ This initial atta(hment is 'hat the -nosti(s
refer to as the 0eils of darkness$ When the 0eils of darkness! 'hi(h are the 0eils of sins relatin- to
a(tions and states! are lifted throu-h the pro(ess of purifi(ation of the different le0els of man*s
bein-! the heart is then illuminated throu-h its (onne(tion 'ith the di0ine hostsE this is 'hat is
kno'n as inspiration(ilham)If ho'e0er! the heart is obs(ured throu-h sins! inner and outer! either
one remains on the le0el of beasts! or one is inspired b" the lo'er spiritual realm o((upied b" the
satans and Vinn$ In order for the 'a"farer to a(9uire an" t"pe of spiritual insi-ht or a'areness! he
must remo0e the different 0eils that obs(ure his inner 0ision$
4adr al-#in )una'i mentions this in the follo'in- passa-e+
Thus! -ainin- a (lear! dire(t! intuiti0e per(eption (basira) of the truth in its entiret" re9uires!
besides di0ine -ra(e! 'hi(h is the main fa(tor! the disablin- of all outer and inner fa(ulties and a
(leansin- of the mind of all kno'led-e and belief$ Jne must empt" one*s mind and soul from
e0er"thin- e6(ept the true -oal and then turn 'holeheartedl" and 'ith one*s entire mind and soul
to'ard Fod$ The seeker must then unif" his mind! purif" his 'ill and purpose! and rid his self of all
'orldl" atta(hments! imitated and borro'ed 0irtues! and superfi(ial and illusor" limitations in
their 0arious forms$ ," (onstantl" meditatin- upon and nourishin- su(h an inner! spiritual state!
and b" -uardin- a-ainst the least 'a0erin- and 'anderin-! and throu-h perse0eran(e and
steadfastness! he (an (reate (orresponden(e and harmon" bet'een his soul and the in0isible
sa(red realm that is the sour(e of all perfe(tion and di0ine manifestation$
7n0eilin- in the terminolo-" of the -nosti(s refers to the openin- of the inner per(eptual fa(ulties
to some di0ine realit" or manifestation$ If the di0ine manifestation takes into (onsideration its
sour(e! it is (alled epiphan" or manifestation! but if it is in referen(e to the per(ei0er! insofar as it
is a 0isionar" e6perien(e for the -nosti(! it is (alled un0eilin- or 'itnessin-$ That is! un0eilin-
ans'ers the epistemolo-i(al 9uestion of ho' the -nosti( reali;es di0ine self-dis(losure! 'hereas
the former is in referen(e to the ontolo-i(al underpinnin-s of ,ein- and its manifestation$ 1a:m
al-#in al-.a;i defines un0eilin- as follo's+
8no' that the true sense of un0eilin- is the emer-en(e of somethin- from the 0eil in su(h manner
that the one to 'hom it is un0eiled per(ei0es it! 'hereas he had not per(ei0ed it before$ Thus! Fod
said! <We ha0e remo0ed from thee th" (o0erin-$= That is! <We ha0e remo0ed the 0eil from in front
of "our -a;e so that 'hat "ou did not see pre0iousl" is no' un(o0ered to "our -a;e$=
Al-.a;i elaborates on this definition in more te(hni(al terms+
The 0eil (onsists of those obsta(les that pre0ent the si-ht of the bondsman from attainin- the
beaut" of the Florious Presen(e$ These obsta(les are (onstituted b" all the different realms of this
'orld and the hereafter! 'hi(h a((ordin- to one tradition number ei-hteen thousand! a((ordin-
to another se0ent" thousand! and a((ordin- to "et another three hundred and si6t" thousand$
4e0ent" thousand is most suitable sin(e it (onforms to an authenti( tradition+ SFod has se0ent"
thousand 0eils of li-ht and darkness$* These se0ent" thousand realms e6ist in man*s o'n natureE
he has an e"e (orrespondin- to ea(h realm b" means of 'hi(h he beholds it! insofar as it is
un0eiled to him$
It (an be -leaned from the hadith that there are in fa(t t'o t"pes of 0eils+ 0eils of darkness and
0eils of li-ht$ The former relates to the obs(urit" that o((urs be(ause of the soul*s immersion in
(orporeal nature! 'hereas the latter are the 0eils of the names and attributes! 'hi(h are
en(ountered at the hi-her sta-es of 'a"farin-$ The :ourne" of the 'a"farer (ulminates in his
remo0al of these 0eils and he rea(hes The Fountainhead of %a-nifi(en(e mentioned b" Imam Ali
in his suppli(ation+
<%" Hord! -rant me perfe(t separation >from e0er"thin-? but Dou$ Illuminate the 0ision of our
hearts b" the luminosit" of -a;in- upon "ou! so that the heart*s 0ision pier(es the 0eils of li-ht and
rea(hes the Fountainhead of %a-nifi(en(e and our spirits be(ome atta(hed to the 4plendor of
Dour 4an(tit"$=
The %arieties of Unveiling
In the Mu%addima" )a"sari s"stemati(all" enumerates the 0arieties of un0eilin- as the" o((ur in
as(endin- de-rees of immaterialit"$ That is! 'hen the initiate 'a"farer e6perien(es un0eilin-! his
0isions are not di0ested (ompletel" of form! as these are remnants of his atta(hment to the
material realm$ These 0isions o((ur on the plane of the Ima-inal World sin(e the (orresponden(e
bet'een the outer senses and inner senses remains inta(t on this plane$ In the same 'a" that a
person ma" see a fa(e or hear a 0oi(e in a dream! the initiate 'a"farer ma" e6perien(e un0eilin-
(orrespondin- to the fi0e outer senses that ha0e their (ounterpart in the Ima-inal World$ )a"sari
-i0es e6amples of this sort of un0eilin- that o((urred e0en for the Prophet @pea(e and blessin- be
upon himA! e6(ept that the" possessed spiritual si-nifi(an(e in the (ase of the Prophet @pea(e and
blessin- be upon himA$ Jne ma" e6perien(e un0eilin- on the le0el of the outer senses as 'ell! su(h
as kno'in- an inner realit" throu-h palpation! su(h as the instan(e 'hen the Prophet heard the
in0o(ation of the stones in his hand! or throu-h olfa(tion! :ust the Prophet sa"in-! <I smell the
breath of the All-%er(iful from the dire(tion of Demen!= or throu-h 0ision! su(h as the Prophet
seein- the an-el Vibrail in the form of a human$ It ma" be in the form of audition! su(h as the
rin-in- of a bell or the hummin- of a bee! et($ These are un0eilin-s that are related to the ph"si(al
senses$ The" ma" or ma" not (orrespond to some spiritual meanin-$ This is 'h" some indi0iduals
ma" e6perien(e un0eilin- of form e0en if it relates to 'orldl" matters$ &o'e0er! the -nosti(s do
not 0alue this sort of un0eilin- be(ause it does not lead to the .eal! rather the" (ate-ori;e it as
di0ine de(eption and or as ori-inatin- from satani( inspiration$
7n0eilin- at the le0el of the Ima-inal World is an intermediar" sta-e in 'hi(h forms are
represented indi(atin- some spiritual meanin- or other$ 4in(e the Ima-inal World is an isthmus
bet'een the hi-her realm of the intelle(t and the lo'er (orporeal 'orld! these t"pes of un0eilin-s
o((ur fre9uentl" in dreams or in a half-sleep state$ In fa(t! it is often the startin- point for
'a"farers sin(e it is the most a((essible hidden realm! 'hi(h ma" be the sour(e of 0ast
trans(endental kno'led-e in itself$
These different t"pes of un0eilin- o((ur in a((ordan(e 'ith one*s e6istential (apa(it" and
preparedness as 'ell as the le0el of the soul*s disen-a-ement from the bod"$ In this re-ard! there
are un0eilin-s that are (onne(ted to the Ima-inal World 'hi(h possess form! and ma" possess
meanin-! 'hile there are those that are (onne(ted to the intelle(t! 'hi(h do not possess form but
possess meanin-$
As for those that (orrespond to meanin- 'ithout form! the" (onsist of kno'in- intelle(tual or
spiritual matters immediatel" 'ithout the use of intelle(tion and dra'in- (on(lusionsfrom
premises$ It is the intelle(t*s (onne(tion 'ith the AbsoluteIma-inai World 'hi(h is di0ested of
form$ The lo'est form of this is hads" or intuition$
4ome of the -nosti(s in their 'a"farin- rea(h as far as the First Intelle(t and the %other ,ook! or
the 7ni0ersal 4oul and the %anifest ,ook! and the" 'itness all that the" en(ompass su(h as the
Tablet and the Pen! the &i-h 4pirits! and the ,ook of Jbliteration and 5stablishment! the Chair!
Throne! and the se0en hea0ens$ The hi-hest form is the un0eilin- of Immutable Ar(het"pes$
As mentioned earlier! ea(h realm! 8in-dom! #ominion! In0in(ibilit"! and #i0init" en(ompasses
that 'hi(h is belo' it! and that 'hi(h is belo' it is a shado' of the pre0ious realm$ Thus! 8in-dom
is the shado' of #ominion! #ominion is the shado' of In0in(ibilit" 'hi(h! in turn! is the shado' of
#i0init"! su(h that the di0ine attributes are e6pressed in ea(h realm! either hidden or manifest$
7n0eilin- that o((urs at ea(h of these de-rees possesses spiritual si-nifi(an(e for the 'a"farer!
ea(h (orrespondin- to a different le0el in his inner bein-$
7n0eilin-s (an also be (ate-ori;ed in a((ordan(e 'ith the epiphan" of the di0ine names to 'hi(h
the" refer$ &earin- a realit" from the 7nseen is the epiphan" of the name the All-&earin-! :ust as
kno'in- a realit" is an epiphan" of the name the All-8no'in-$ 4ome of these un0eilin-s ma" be
di0ested of form! in(ludin- those obtained from the epiphanies of the name! the %ost
8no'led-eable! but others ma" possess form su(h as those obtained from the name! the
Fashioner (al-musa$$ir) In fa(t! this (ate-ori;ation is parti(ularl" important in the :ourne"
throu-h the di0ine names$ Jne ma" refer to Ibn SArabfs book 0ashf al-mand"'hi(h des(ribes the
sta-es of reali;ation (taha%%u%)" atta(hment (tdallu%)" and a(9uisition (takhallu%) of the di0ine
names! ea(h bein- a((ompanied b" 'itnessin- the manifestations of ea(h name$
It is important to note that in pra(ti(al m"sti(ism! un0eilin- does not merel" a((ompan" spiritual
dis(iplineE to a (ertain e6tent it is an end in itself$ This is be(ause -nosis is ontolo-i(al reali;ation
of the spirit and the a(tual return of the spirit to the .eal in the Ar( of As(ent$ Althou-h un0eilin-
is related to epistemolo-"! it is pre(isel" throu-h <be(omin-= that the soul obtains true
kno'led-e$ 7n0eilin- is both the means of spiritual ad0an(ement and its realit"$ &o'e0er! the
-nosti(s emphasi;e that one must pass be"ond the 0eils of darkness and li-ht and ultimatel" rea(h
annihilation in the .eal! 'hi(h (onsists of pa"in- no attention to e0en the hi-hest de-ree of
'itnessin-$ There are! ho'e0er! benefits for the 'a"farer in seein- 0isions! as mentioned in the
follo'in- passa-e b" al-.a;i+
The dis(losure of 0isions to the -a;e of the 'a"farer has three benefits$ The first is that throu-h
them he is made a'are of his o'n states! 'hether e6(ess or defi(ien("E motion! pause or inter0alE
e(stas"! ea-erness! or lan-uorE dela" or ad0an(ement$ &e is also informed of the sta-es and
stations of the path! of de-rees of as(ent and des(ent! of ele0ation and depression! and of the true
and the false$
The se(ond benefit of 0isions is that! deri0in- from the heart! the spirit! and the an-eli( realm!
the" "ield a (ertain taste$ The soul -ains from them su(h libation and nourishment! su(h :o"ous
taste and ardor! that it annuls intima(" 'ith (reation! 'ith all to 'hi(h instin(tual nature is
a((ustomed! and 'ith sensor" deli-hts and (orporeal pleasures! and instead forms a(9uaintan(e
'ith the unseen and the spiritual 'orld! 'ith subtle essen(es and inner meanin-s! 'ith m"steries
and realities$ The third benefit is that it is onl" b" 0irtue of 0ision deri0in- from the unseen that
(ertain stations of the Path ma" be trans(ended$
7n0eilin-! therefore! allo's one to a((ess the hi-her realm dire(tl" 'ithout mediation! therefore!
the fe'er the intermediaries! the -reater the a((ura(" of one*s 0isions$ This! ho'e0er! does not
ne-ate the importan(e of understandin- ea(h 'orld in its o'n ri-ht$ 4in(e ea(h 'orld is itself a
book of Fod! readin- the si-ns (ayat) in one book 'ill in0ariabl" lead one to (omprehend another
book$ At the same time! 'hen one e6perien(es un0eilin- in the hi-her realms! one understands all
that it en(ompasses! sin(e 'hat is understood b" 'a" of (olle(ti0it" (&am) is also understood b"
'a" of differentiation (tafsil)
'egrees of Unveiling in the +uman +eart
7n0eilin- o((urs at ea(h de-ree of the human heart be(ause the ori-in of un0eilin- is the human
heart itself$ After the sensor" form of un0eilin-! one ma" e6perien(e un0eilin- in the outermost
aspe(t of the heart! 'hi(h is (alled the breast (sadr) If an an-eli( host inspires it! it is (alled
inspiration (ilham)" or if 4atan or Vinn inspire it! it is (alled insinuation ($as$as) &o'e0er! it is
more (orre(t to sa" that inspirationo((urs in the heart and insinuation o((urs in the breast sin(e
4atan has a((ess onl" to the plane of the breast! as in the 0erse! <From the e0il of the 'hisperer
'ho 'hispers in the breasts of men!= 'hereas the heart is the lo(us of di0ine inspiration$
This kno'led-e o((urs in the form of apparent meanin-s of unseen realities and is not
a((ompanied 'ith 'itnessin-(shuhud)If it is a((ompanied b" 'itnessin- unseen realities
themsel0es! it is (alled 'itnessin- of the heart$ It sometimes happens that the purit" of the heart
attains perfe(tion! the 0eils be(ome transparent! and the meanin- of the 0erse! <We shall sho'
them Jur si-ns upon the hori;ons and in their o'n souls=is made apparent$ If man looks into
himself! he sees onl" FodE and indeed! if he looks into all bein-s! 'here0er he looks he sees onl"
Fod$
7n0eilin- at the de-ree of the spirit is hi-her than that of the heart! asal-.a;ie6plains+ When the
li-ht of Fod (asts its refle(tion on the li-ht of the spirit! man*s 'itnessin- of Fod be(omes min-led
'ith the taste of Fod*s 'itnessin- of &imselfCWhen the spirit be(omes entirel" pure and is
(leansed of all (orporeal (ontamination! infinite 'orlds are un0eiled and the (ir(le of pre- and
post-eternit" be(omes 0isible to the e"e$
There are also le0els of un0eilin- asso(iated 'ith the heart! 'hi(h relate to meanin-s and
(orrespond to the heart*s fa(ult" of 0ision! hearin-! and other senses! su(h as Fod*s sa"in-! <,lind
are the hearts 'ithin the breasts$= &ere the li-ht (ast b" the spirits luminosit" informs the heart
of spiritual realities in the form of differentiation! sin(e the heart is asso(iated 'ith the 7ni0ersal
4oul$ &i-her than the heart is its inner aspe(t! 'hi(h is (alled the fu!ad" 'here Fod sa"s!
<The fu!ad did not lie 'hat it sa'$=2/M It is also said that un0eilin- at the le0el of the spirit is
(onne(ted to the di0ine names dire(tl"! sin(e the realm of the spirit is related to the First Intelle(t!
and the %other ,ook (umm al-kitab)" both of 'hi(h represent the realities of all thin-s in a state of
(olle(ti0el"$ .ealities in the hi-her realms are in a state of -reater simpli(it" and are a(9uired
throu-h an un0eilin- that is often instantaneous and effortless$ Whate0er one e6presses b" 'a" of
'ords and des(riptions is simpl" an elaboration throu-h (on(epts$ For e6ample! if one 'ere to
des(ribe an ob:e(t to a blind man! the more (on(epts he brin-s! the more (omple6 his des(ription
be(omes! sin(e for e0er" (on(ept one has to brin- forth a ne' definition$ If! ho'e0er! the blind
man 'ere -i0en 0ision for a moment! neither 'ord nor des(ription 'ould be ne(essar"! and he
'ould be able to 'itness the ob:e(t dire(tl" 'ithout the mediation of (on(epts$
Ch$ 2 The Immutable Ar(het"pes and a remark (on(ernin- the %anifestations of the
1ames
Shaykh al-Akbar Mohyiddin ibn al-Arabi
Fusus al-Hikam (Pearls of Wisdom)
Translation: Dr Mukhtar Hussain Ali
8no' that the di0ine names possess noeti( forms (su$ar md%ula) in the di0ine kno'led-e! sin(e &e
kno's b" &is 5ssen(e for &is 5ssen(e! and &is names and attributes and those noeti( formsBbein-
that the" are identi(al 'ith the 5ssen(e! self-dis(losin- b" a spe(ifi( entifi(ation and spe(ified
relationBare (alled the Immutable Ar(het"pes! 'hether the" are uni0ersal or parti(ular! in the
terminolo-" of the people of Allah$ Their uni0ersals are (alled 9uiddities and their realities and
parti(ulars are (alled ipseities b" the philosophers$
)uiddities are the uni0ersal forms of the names in the presen(e of the di0ine kno'led-e in their
initial entifi(ation$ These forms emanate from the di0ine 5ssen(e b" the %ost-&ol" 5ffusion and
the initial self-dis(losure! b" means of the lo0e intrinsi( to it and the petition of the 8e"s of the
7nseen (mafatih al-2hayb)<'hi(h none kno's e6(ept &imBfor their manifestation and perfe(tion$
The di0ine effusion is di0ided into the %ost-&ol" 5ffusion and the &ol" 5ffusion$ Throu-h the
former! the Immutable 5ntities and their essential potentialities in the di0ine kno'led-e (ome
into bein-$ Throu-h the latter! those entities appear in the e6ternal 'orld 'ith their (on(omitants
and asso(iations$ In this re-ard the 4ha"kh has mentioned! <The re(ipient is onl" due to the %ost-
&ol" 5ffusion$= The initial petitionin- >of names? is founded on the names the Firstand the &idden!
then b" means of those t'o! the Hast and the %anifest! sin(e Firstness and the &iddenness is
established for the noeti( e6isten(e! and Hastness and %anifestness is reser0ed for a(tual e6isten(e
and thin-s that do not ha0e a noeti( e6isten(e (annot (ome into bein- in the e6ternal 'orld$
The entities are di0ided into t'o kinds! in a((ordan(e 'ith the possibilit" or impossibilit" of their
e6isten(e$ The first is the possible bein-s and the se(ond are the impossible bein-s! 'hi(h are
further subdi0ided into t'o kinds$ The first are those that depend on mental h"pothesis su(h as
Fod*s ha0in- a partner and the (ombinin- of (ontraries and (ontradi(tions in a spe(ifi( instan(e
and parti(ular pla(e! et($ These are ima-inar" matters produ(ed b" the intelle(t polluted b" the
ima-ination$ The di0ine kno'led-e has a'areness of this t"pe b" 0irtue of &is kno'led-e of the
intelle(t! the ima-ination and their (on(omitants su(h as ima-inin- that 'hi(h has no real
e6isten(e in the e6ternal 'orld and their supposition thereof! and not b" 'a" of its possessin- an
essen(e and nominal forms$ Jther'ise! it 'ould result in the a(tual e6isten(e of a partner for Fod$
The 4ha"kh 'rites in the se0ent"-third (hapter of theFutuhLtal-Makkiya" 'hile mentionin- the
saints 'ho forbid inde(en("! <There is absolutel" no partner for &im in e6isten(e$ .ather! it is a
'ord subsumed under the (ate-or" of absolute non-bein-$ Therefore! (o-ni;an(e of e6istential
di0ine unit" ne-ates it! and that is 'h" it is (alled! <Forbiddin- inde(ent spee(h and oppression$=
The se(ond is not limited to supposition! rather! it established in the real 'orld! e6istin- in the
di0ine kno'led-e! and inseparable from the di0ine 5ssen(e be(ause it is the form of the unseen
names spe(ifi( to the hidden as opposed to the manifest$ This is be(ause the hidden has an aspe(t
that (oin(ides 'ith the manifest and an aspe(t that does not$ The (ontin-ent bein-s are related to
the first and the impossible bein-s are related to the se(ond$ These are the names he mentioned in
the Futuhat as! <As for the names 'hi(h are outside of (reation and relation! none kno's them
e6(ept &im! sin(e the" ha0e no (onne(tion 'ith the 'orld at all$=
The Prophet @pea(e and blessin- be upon himA mentioned these names b" sa"in-! <And >b" the
names? Dou ha0e reser0ed in the kno'led-e of Dour unseen$= 4in(e these names b" their essen(es
soli(it the 7nseen fleein- the manifest! the" ha0e no e6isten(e in the e6ternal 'orld$ 4o the forms
of these names onl" ha0e noeti( e6isten(e! and (annot be des(ribed as ha0in- e6ternal e6isten(e$
The rationalists ha0e no understandin- of this (ate-or"! sin(e the intelle(t has no share in it$
A'areness of this t"pe of realit" is -ained onl" throu-h the lamp-ni(he of prophe("! sainthood
and faith in them$
The impossible entities are di0ine realties in 'hose nature it is to remain non-manifest in the
e6ternal 'orld! :ust as it is in the nature of the possible entities to be(ome manifest$ 50er" realit"
the e6isten(e of 'hi(h is possible! e0en if from one perspe(ti0e-its bein- established in the plane
of the >di0ine? kno'led-e pre-eternall" and post-eternall"Bit has not smelled the fra-ran(e of
e6isten(e! from the perspe(ti0e of its e6ternal lo(i of manifestation does indeed e6ist in the
e6ternal 'orld$ 1othin- amon- them remains in the di0ine kno'led-e in su(h a 'a" that it does
not (ome into bein-$ This is be(ause all of them seek indi0idual e6isten(e b" the ton-ue of their
>e6istential? dispositions$ &ad the ,esto'er! the %a-nanimous not endo'ed them 'ith e6isten(e
&e 'ould (ease to be the %a-nanimous! and if &e en-endered some and not others despite ea(h
seekin- indi0idual e6isten(e! it 'ould result in the e6er(ise of an arbitrar" preferen(e$
Its indi0iduals! -i0en that the" depend on their times 'hi(h Allah kno's and in 'hi(h the" o((ur!
appear from the unseen to the 0isible! appearin- 'ithout interruption until the (essation of the
'orldl" plane$ Hike'ise! >the" appear? in the hereafter as mentioned in the sound hadith! <If the
belie0er 'ishes for a son in paradise! its -estation! birth and a(9uirin- teeth 'ill happen the
moment he 'ishes for it$= Allah sa"s! <Dou 'ill re(ei0e in >paradise? 'hate0er "our souls* desire
and 'hate0er "ou ask for! des(ended from the For-i0in- and %er(iful=@Fussilat+ 21-2/A$
The possible entities (an be di0ided into the substantial entities and the a((idental entities$ The
substantial entities are all follo'ed and the a((idental entities follo'$ The substantial entities are
di0ided into simple spiritual >entities?! su(h as intelle(ts! immaterial souls! and the simple material
>entities?! su(h as the elementsE or (ompound >entities? in the mind and not the e6ternal 'orld!
su(h as substantial 9uiddities (omposed of -enus and differentium! and (ompound >entities? in
both the mind and the e6ternal 'orld! su(h as the three kin-doms of nature$
5a(h of the substantial and a((idental entities (an be further di0ided into entities of -enusBhi-h!
middle and lo'$ 5a(h of them is further di0ided into t"pes! kinds and indi0iduals! so <Flor" be to
&im!= @Dasin+ M2A <Dour Hord is not obli0ious to e0en an atom*s 'ei-ht from the hea0ens and the
earth!= @Dunus+ L1A <And &e is the &earin-! 8no'in-=@al-Anfal+ 11A$
Thus! the 'orld of >immutable? Ar(het"pes is the manifestation of the names the absolute First!
and the absolute &idden! 'hereas the 'orld of spirits is the manifestation of the name the relati0e
&idden and the relati0e %anifest! 'hile the 'orld of the 0isible is the manifestation of the
absolute %anifest and the Hast! from one aspe(t! and the hereafter is the manifestation of the of
the absolute Hast$
The manifestation of the name Allah! in(lusi0e of these four names! is the Perfe(t %an 'ho
-o0erns all the 'orlds$ The Ima-inal .ealm is the manifestation born out of the (ombinin- of the
%anifest and the &idden! and is an isthmus bet'een both of them$
The hi-h -enera (al-a&nas al-aliya) are the manifestations of the %others of the 1ames 'hi(h
in(lude the four names! the middle -enera and the manifestations of the names subordinate to
them and the lo' -enera are the manifestations of the names still further subordinate in
(omprehensi0eness and de-ree$
4imilarl"! the real t"pes (al-an$a al-ha%i%iyya) are manifestations of the names that are under the
dominion of the relati0e t"pes(al-an$a d-idhafiyya)B if the" are simple! ea(h is a manifestation of a
spe(ifi( name! but if the" are (ompound! ea(h is a manifestation of a name deri0ed from the
(ombination of multiple names$
Their indi0iduals are manifestations from the subtleties of the names 'hi(h are deri0ed from the
(ombination of (ertain names 'ith ea(h other! and from these (ombinations! there arise infinite
names! and like'ise! infinite manifestations$ It be(omes (lear from this the se(ret in the
statement! <4a"! SIf the sea 'ere ink for the 'ords of m" Hord! the sea 'ould be spent before the
'ords of m" Hord are spent! thou-h We brou-ht another like it for replenishment= @al-8ahf+ 1NGA!
sin(e &is 'ords are the entities of the realities of all thin-s! and the perfe(tions of the shared
names 'hi(h share their lo(i! as opposed to the names spe(ifi( for a thin-! sin(e their perfe(tions
are spe(ifi($
It is ne(essar" to kno' that e0er"thin- that e6ists in the e6ternal 'orld and has numerous
attributes is a manifestation of ea(h of them! e0en if at ea(h instant there is different attribute
manifested from it! thereb" be(omin- the lo(i of manifestation of that attribute at that moment$ In
the same 'a" a human is at one time the lo(us of manifestation of mer(" and at other times
0en-ean(e! 'ith respe(t to manifestin- both attributes in him$ If he manifests a spe(ifi( attribute
or numerous attributes perpetuall"! he be(omes the perpetual lo(us of their manifestation
a((ordin-l"$
Thus! the intelle(ts and immaterial souls! -i0en the fa(t that the" are a'are of their ori-in and
'hat emanates from them! are manifestations of the di0ine kno'led-e! and di0ine books$ The
Throne is the manifestation of the %er(iful (al-rahman) and its e9ualibrium! the Footstool is the
manifestation of the ,enefi(ent (al-rahim) and the se0enth sphere is the manifestation of the
Pro0ider (al-ra++a%)" the si6th of the %ost-kno'led-eable (al-!alim)" the fifth of the 4ubduer (al-
%ahhar)" the fourth of the Hi-ht (d-nur)" and Hife--i0er (d-muhyi)" the third of the Fashioner (al-
musa$$ir)" the se(ond of the 5n-enderer (d-ban)" and the first of the Creator (d-khli%)
This is in a((ordan(e 'ith the spiritual 9ualit" -o0ernin- the (elestial spheres referred to b" ea(h
name$ &o'e0er mu(h "ou deepen "our -a;e into (reation! its properties are re0ealed to "ou and
"ou 'ill reali;e that the" are manifestations of them$ And su((ess is 'ith Allah$
Remark
The Immutable Ar(het"pes! bein- that the" are noeti( forms! (annot be des(ribed as bein-
formed (ma&!ula)" sin(e the" are non-e6istent in the e6ternal 'orld! 'hereas 'hate0er has form has
e6isten(e$ In the same 'a" that noeti( forms in the mind and in the ima-ination (annot be
des(ribed as bein- formed as lon- as the" do not e6ist in the e6ternal 'orld$ If this 'ere the (ase!
the impossible entities 'ould also be formed sin(e the" are noeti( forms as 'ell$
Formation is in relation to its e6istin- in the e6ternal 'orld! 'hi(h is none other than bein-
en-endered in the e6ternal 'orld! sin(e 9uiddities are made 9uiddities in the >e6ternal 'orld?$ In
this sense! it is more appropriate to sa" that formation of 9uiddities is atta(hed to kno'led-e!
'hi(h refers to a terminolo-i(al differen(e! that is! it (annot be said! <)uiddities do not emanate
and are not in0ented in the di0ine kno'led-e! other'ise! the" 'ould not be ori-inated b" the
ori-ination of the 5ssen(e$= This is be(ause 9uiddities are not in0ented in the 'a" mental forms
are in0ented in our minds 'hen 'e 'ish to manifest somethin- that pre0iousl" did not e6ist$ This
'ould impl" a temporal dela" in e6isten(e of noeti( entities from Allah! 'hereas &is kno'led-e of
&is 5ssen(e b" means of &is 5ssen(e ne(essitates the entities! 'ithout an" dela" in e6isten(e$ With
one and the same kno'led-e of &is 5ssen(e he kno's those entities not b" another form of
kno'led-e! as some ha0e surmised! 'ho ha0e (laimed that &is kno'led-e of the 'orld is identi(al
'ith the First Intelle(t$
Another Remark
8no' that Immutable Ar(het"pes (an be 0ie'ed from t'o aspe(ts! from the aspe(t that the" are
the forms of the di0ine names! and the aspe(t that the" are the realities of e6ternal entities$ From
the first aspe(t! the" are as bodies for spirits! and from the se(ond aspe(t! as spirits for bodies$ The
di0ine names also (an be 0ie'ed from t'o aspe(ts! the aspe(t of multipli(it"! and the aspe(t of the
unit" of the 5ssen(e des(ribed b" them! as stated pre0iousl"$ From the aspe(t of multipli(it" the"
are in need of effusion from the di0ine presen(e en(ompassin- them and re(epta(le for that
effusion! su(h as the 'orld$ From the aspe(t of the unit" of the 5ssen(e 'hi(h is des(ribed b"
attributes! the" are the lords of their forms and besto' effusion upon them$ It is throu-h the %ost-
&ol" 5ffusion! 'hi(h is the self-dis(losure of the 5ssen(e 'ith respe(t to its initial and hidden
aspe(t! that the effusion rea(hes the Immutable Ar(het"pes from the 5ssen(e! indefinitel"$ Then!
throu-h the &ol" 5ffusion! 'hi(h is the self-dis(losure of the 5ssen(e 'ith respe(t to its last and
manifest aspe(t! and a((ordin- to the re(epti0it" and (apa(it" of the Immutable Ar(het"pes! the
effusion rea(hes the e6ternal entities from the di0ine presen(e$
50er" Ar(het"pe is a -enus of 'hat is subsumed under it! in one sense! a(tin- as an intermediar"
for (onferrin- the effusion on 'hat is belo' it and endin- at indi0idual instan(es$ This is similar to
the immaterial intelle(ts and souls 'hi(h a(t as intermediaries for that 'hi(h is belo' them in the
'orld of Feneration and Corruption (al-ka$n $a al-fasad) &o'e0er! in another sense! the effusion
rea(hes all e6istent thin-s throu-h the parti(ular aspe(t it has 'ith Allah! 'ithout intermediar"$
Fi0en the fa(t that the Ar(het"pes are the spirits of out'ard realities and possess an aspe(t of
>both? ser0itude and lordship! the" re(ei0e di0ine effusion in the former aspe(t and nurture its
forms in the latter$ The di0ine names are the 8e"s of the 7nseen in an absolute sense! 'hile the
(ontin-ent entities are the 8e"s of the Iisible$
4in(e the Ar(het"pes as 'ell as the names un(easin-l" re(ei0e di0ine effusion in a((ordan(e to
their de-rees of re(epti0it"! the 4ha"kh has attributed effusion absolutel" for the (omprehensi0e
di0ine presen(e and re(epti0it" to the Ar(het"pes! e0en thou-h the Ar(het"pes! from the aspe(t of
lordship! besto' effusion on their forms subsumed under them$ Thus! it should not be ima-ined
that the Ar(het"pes ha0e onl" re(epti0it" and that the names ha0e onl" a(ti0it"$ The di0ine names
are also sub-di0ided into those that e6ert effe(t and those 'hi(h re(ei0e itE some are a(ti0e
absolutel" and some are passi0e absolutel"$ And Allah kno's best$
!uidance for the ($servers:
The 9uiddities are all spe(ifi( noeti( e6istents$ The fa(t the" do not e6ist in the e6ternal 'orld and
are separated from out'ard e6isten(e implies that there is an intermediar" bet'een the e6istent
and the non-e6istent! as held b" the %u*ta;ilites$ Jur sa"in-! <A thin- is either established in the
e6ternal 'orld! or it is not!= is self-e0ident$ That 'hi(h e6ists in the e6ternal 'orld ne(essaril"
e6ists! and that 'hi(h is not is none6istent$ If this is the (ase! then its subsisten(e (thubMt) is in the
noeti( realm and 'hate0er forms e6ist in the noeti( realm are effusions from the .eal$ The
effusion of a thin- from somethin- other than itself is pre(eded b" the .eal*s kno'led-e of it$
Thus! it subsists in the kno'led-e of Fod! for &is kno'led-e is its e6isten(e sin(e it is >one 'ith?
the 5ssen(e$ If it 'ere the (ase that 9uiddities 'ere not e6istential realities in the di0ine
kno'led-e! the di0ine 5ssen(e 'ould be lo(us of multipli(it"! (ontrar" to the realit" of the
5ssen(e! 'hi(h is impossible$
When it is said! <We (on(ei0e of 9uiddit" 'hile bein- una'are of its e6isten(e!= it is onl" in
relation to e6ternal e6isten(e! for if 'e be(ame una'are of its mental e6isten(e! there 'ould not
remain an"thin- in the mind at all$ If! ho'e0er! 'e 'ere to a((ept una'areness of its mental
e6isten(e! 'hile remainin- mindful of 9uiddit"! it also does not ne(essitate that it should be
absolutel" other than e6isten(eE be(ause it is admissible that 9uiddit" is a spe(ifi( kind of
e6isten(e! 'hi(h is superadded to it in the mind! this bein- its presen(e in the mind! in the same
'a" that it is superadded to it in the e6ternal 'orld! this bein- its presen(e in the e6ternal 'orld$
,ein- una'are of the >(on(ept? of its e6isten(e in the mind does not affe(t its real e6isten(e in it$
56isten(e ma" be superadded to itself! -i0en its multipli(it"! as in the (ase of -eneral e6isten(e
bein- superadded to spe(ifi( e6isten(es$
The truth of the matter is 'hat 'as mentioned earlier! that is! ,ein- manifests throu-h attributes!
ea(h manifestation be(omin- entified and distin-uished from another b" (ertain of its attributes$
5a(h realit" be(omes a realit" of the di0ine names! and the form of those realities in the di0ine
kno'led-e is (alled 9uiddit"! or Immutable Ar(het"pe$ It is also (orre(t to (onsider that realit" as
9uiddit"! for this 9uiddit" has e6ternal e6isten(e in the realm of spirits! 'hi(h (onsists of its
o((urren(e thereE an e6isten(e in the ima-inal realm! 'hi(h is its manifestation in (orporeal formE
an e6isten(e in the sensor" realm! 'hi(h (onsists of its reali;ation thereE and an e6isten(e in our
minds! 'hi(h is its o((urren(e there$ Thus! its (an be said that e6isten(e is <o((urren(e and
presen(e$=
)uiddities and their (on(omitants appear a((ordin- to the manifestation of ,ein- and its
perfe(tions in its lo(i of manifestation! sometimes in the mind! and sometimes in the e6ternal
'orld$ That manifestation is either stron- or 'eak dependin- on its pro6imit" to the di0ine! the
pau(it" or multitude of intermediaries! and the purit" of re(epti0it" or la(k thereof$ Thus! for
some of those lo(i! e0er" perfe(tion pertainin- to it is manifested! 'hile for others it is not$
The forms of 9uiddities in our mind are shado's of the noeti( forms 'hi(h o((ur in us as a
refle(tion of their sublime ori-ins! or the manifestation of the li-ht of ,ein- in us! a((ordin- to our
share in that >di0ine? presen(e$ For this reason! it is diffi(ult to obtain kno'led-e of the realities of
thin-s! in and of themsel0es! e6(ept for one 'hose heart is illuminated b" the li-ht of Fod and the
0eil bet'een him and pure ,ein- is lifted$ Conse9uentl"! he per(ei0es those noeti( forms throu-h
Fod as the" trul" are$ &o'e0er! he is 0eiled from them to the e6tent of his e-o! thereb" brin-in-
about a distin(tion bet'een Fod*s kno'led-e of them and the kno'led-e of the perfe(ted -nosti($
Thus! the ultimate aim of the -nosti(s is to (onfess to inabilit" and inade9ua(" and the kno'led-e
that e0er"thin- returns to &im! sin(e &e is the %ost kno'led-eable! the A'are$ If "ou ha0e
understood somethin- of 'hat pre(eded! then "ou 'ill ha0e -ained some 'isdom$ <Whome0er is
-i0en 'isdom! he has been -i0en a -reat -ood @al-,a9ara+ /LGA$
Closing:
With respe(t to their entifi(ation of non-bein- and their distin(tion from Absolute ,ein-! the
Ar(het"pes return to non-bein-! e0en thou-h 'ith respe(t to their realit" and e6istential
entifi(ations! the" are identi(al 'ith ,ein-$ Thus! if "ou hear the -nosti(s sa"! <Creation itself is
non-bein-! and ,ein- in its entiret" is Allah*s!= then a((ept it! for 'hat the" sa" relates to this
aspe(t$ Vust as Amir al-%uminin* @AA said! <The se(ret of the prophets and messen-ers! pea(e be
upon them all! is in the hadith of 8uma"l @ma" Allah be pleased 'ith himA! <A'akenin- to the
kno'n is 'ith effa(ement of the ima-ined$= There are man" su(h e6pressions in the statements of
the -nosti(s$
Their statement! <The Immutable Ar(het"pes are in non-bein-!= or <e6ist in non-bein-!= does not
mean that non-bein- is a re(epta(le for them! sin(e non-bein- is absolute nothin-ness$ .ather!
'hat is meant is that 'hile the" e6ist in the presen(e of the di0ine kno'led-e! the" are (lothed in
non-e6isten(e in the e6ternal 'orld! and 9ualified b" it$ It is as if the" 'ere established in their
e6ternal non-e6isten(e! then Fod (lothed them in a -arment of out'ard e6isten(e! 'hereb" the"
be(ome e6istent$ And Allah kno's best$
Ch$ 3 4ubstan(e and A((ident A((ordin- to the People of Allah
Shaykh al-Akbar Mohyiddin ibn al-Arabi
Fusus al-Hikam (Pearls of Wisdom)
Translation: Dr Mukhtar Hussain Ali
If "ou deepen "our -a;e at the realities of thin-s "ou 'ill find that some are ante(edent!
surrounded b" a((idents! and some are subse9uent and atta(hed$ The ante(edents are substan(es
and the subse9uent are a((idents and both are :oined to-ether b" e6isten(e sin(e it is manifests
itself in the form of ea(h$
>All? substan(es are united 'ith 4ubstantial! as su(h! 'hi(h is a sin-le realit"! and it is the
manifestation of the di0ine 5ssen(e! from the perspe(ti0e of its uni0ersall" sustainin- nature and
realit"! in the same 'a" that a((idents are manifestations of the names that are subordinate to the
5ssen(e$ #o "ou not see that the di0ine 5ssen(e remains 0eiled b" the namesK Hike'ise! substan(es
remained en0eloped in a((idents$ Vust as the 5ssen(e adds an attribute! or a name! 'hether
uni0ersal or parti(ular! similarl"! 4ubstan(e! as su(h! throu-h the addition of a uni0ersal meanin-
be(omes a spe(ifi( substan(e and a manifestation of a spe(ifi( name from amon- the 7ni0ersal
1amesE rather it is identi(al 'ith it$ Throu-h the addition of a spe(ifi( meanin- be(omes a partial
substan(e su(h as an indi0idual$
Vust as the (ombinin- of uni0ersal names en-enders other names! the (ombinin- of simple
substan(es en-enders other substan(es (omposed of them$ Vust as some names en(ompass other
names! some substan(es en(ompass others$ Vust as the %others of the 1ames are finite! the -enera
of substan(es and their t"pes are finite$ Vust as the bran(hes of the names are infinite! the entities
are like'ise infinite$
This realit" >4ubstan(e? in the terminolo-" of the people of Allah! is (alled the ,reath of the All-
%er(iful (al-nafas al-rahmani)" and the 7ni0ersal Primordial 4ubstan(e (hayula al-kulliya)" and that
'hi(h be(omes entitled and enters e6isten(e is (alled the di0ine 'ords (al-kalimaat al-ilahiya)
If this realit" is 0ie'ed 'ith respe(t to its -enus! 'hi(h is related to the t"pes subsumed under it!
then it is (alled the natural -enus(tabi!a &insiya) If it is 0ie'ed 'ith respe(t to spe(ies! throu-h
'hi(h a t"pe be(omes a t"pe! it is (alled the natural differentium(tabi!a fasliya)" sin(e it is a part of
it! in addition to a spe(ifi( attribute (arried o0er to the t"pe! insofar as it is 'hat it is! and not
somethin- else$ If it is 0ie'ed 'ith respe(t to its shares o((urrin- e9uall" in its indi0iduals! or
'ithin a t"pe! uniforml"! it is (alled the natural t"pe (tabi!a na$!iya) The -enus! differentium and
t"pe are se(ondar" intelli-ibles related to them$
The essen(e of 4ubstan(e is identi(al 'ith simple and (ompound substan(es! for it is the realit" of
realities des(ended from the 7nseen 'orld of the 5ssen(e to the 0isible sensible 'orld! and
manifests in ea(h realm to the e6tent of 'hat it appropriate for that 'orld$
A reality $hi,h manifests its 6o$er in the $orld And makes a66ear these $orlds as 5eils Dis2uised from the
eyes of the $orlds" yet 0no$n by the hearts of the 2nosti,s and the learned (udaba) Hreation are but 5eils for
its ,ountenan,e And all affairs are for it a fa,e-5eil 4ts 5eilin2 by the ,osmos is of no sur6rise *ather" $hat is
astonishin2 is its bein2 one $ith it
Its union 'ith uni0ersal or parti(ular meanin-s is none other than its manifestation in it and self-
dis(losure throu-h it! sometimes in its uni0ersal de-rees and sometimes in its parti(ular de-rees$
>4ubstan(e? is a sin-ular essen(e 'ith respe(t to itself! but multiple 'ith respe(t to its
manifestations in its attributes! 'hi(h 'ith respe(t to their realities are (on(omitant 'ith that
essen(e! althou-h 'ith respe(t to their manifestation the" depend on e9uilibrium! 'hi(h it
possesses in a(tualit"$
Whate0er is in indi0iduali;ation in a(tualit" or in potential! at a -i0en time or permanentl"! from
amon- the (on(omitants and attributes! is present in them in unseen form$ 4in(e e0er"thin- that
be(omes manifest! before its manifestation! e6ists 'ithin it in potentialit" other'ise it (ould not
be manifested$
4ubstan(e has neither -enus! nor differentium! nor definition! sin(e that 'hi(h is mentioned b"
'a" of definition is a des(ription! and not a true definition$
4in(e there are di0ine self-dis(losures manifestin- numerous attributes a((ordin- to the 0erse!
<50er"da" &e is upon some task!= @al-.ahman+ /GA the a((idents be(ome multiple and infinite!
e0en thou-h the %aternal names amon- them are finite$ This point alerts "ou to the fa(t that the
attributes 'ith respe(t to their entifi(ation in the presen(e of the names! ha0e realities distin(t
from one another! althou-h the" return to a sin-le realit" shared bet'een them from another
perspe(ti0e! :ust as their lo(i of manifestation are distin(t realities from one another! despite
sharin- a((identalit"$ This is be(ause e0er"thin- in e6isten(e is e0iden(e and a si-n for that 'hi(h
is in the 7nseen$
Remark using the language of the Speculative Thinkers:
8no' that the (ontin-ent entities are limited to bein- substan(es and a((idents$ 4ubstan(e! as
su(h! is identi(al 'ith substan(es in the e6ternal 'orld! and distin(tion amon- them is throu-h
the a((identals atta(hed to ea(h$ This is be(ause all substan(es share their nature as substan(es
and are distin-uished from one another b" that 'hi(h is not shared$ These distin-uishin- 9ualities
are outside of their nature as substan(es are (onse9uentl" a((idents$
It (annot be said! 'h" is it not permissible for 4ubstan(e! as su(h! to be a -eneral a((ident for
substan(esK This is be(ause the -eneral a((ident onl" differentiates its indi0idual lo(i in the
intelle(t and not in the e6ternal 'orld! 'hereas in the e6ternal 'orld! it is identi(al 'ith its
indi0idual$ Jther'ise! the -eneral a((ident (annot be imposed on them as it trul" is! and this is the
desired (on(lusion$ Furthermore! if their nature as substan(es 'ere a -eneral a((ident outside of
the substan(es in the e6ternal 'orld! substantial realities 'ould not be substan(es in and of
themsel0es! insofar as the" are the lo(i of a((identalsE sin(e b" definition! a((identals (annot be
the lo(i of atta(hment$
Furthermore! if this nature 'ere to e6ist b" means of an e6isten(e other than that of its separate
instan(es! it 'ould resemble a((idents! 'hi(h 'ould not allo' (on-ruent (mu$atat) predi(ation of
its instan(es! and the non-e6isten(e of the nature as substan(e 'ould not ne(essitate the non-
e6isten(e of its indi0idual instan(e be(ause of its bein- e6ternal to it$ &o'e0er! the non-e6isten(e
of a manifest a((ompan"in- attribute does not ne(essitate the non-e6isten(e of its lo(us! rather! it
is onl" an indi(ation of it! as mentioned in the first (hapter$
If the nature as substan(e did not e6ist as su(h! the indi0idual instan(es of substan(es 'ould be
different from it in the e6ternal 'orld! be(ause of the non-e6isten(e of the nature of substan(e
itselfE this is impossible$ If! ho'e0er! the indi0idual instan(e e6ists throu-h the same e6isten(e as
the substan(es! it is identi(al 'ith it in the e6ternal 'orld! and this is the desired (on(lusion$ In
addition! if the substan(e is not identi(al to the parti(ularities to 'hi(h it (ould be (orre(tl"
attributed in the e6ternal 'orld! it 'ould be either in(luded in it entirel"! resultin- in the
(ompoundin- of 9uiddities of substan(e! ad infinitum! if the differentium 'ere a substan(e$ This is
be(ause substan(e partakes in the differentium! and its in(lusion in it ne(essitates that no
substan(e is simple$ Jr! it is a (ompound 9uiddit" (omposed of substan(e and a((ident 'hereb"
the differentium is an a((ident$ In this (ase! the 4ubstantial 9uiddit" 'ould partake of
a((identalit"$ Jr! it is in(luded in some to the e6(lusion of others! ne(essitatin- that (ertain of its
lo(i in and of itselfBirrespe(ti0e of its a((identalsBis not a substan(e$ Jr! it is (ompletel" outside
of bein- a substan(e! resultin- in a -reater impossibilit" than the pre0ious (ase! 'hi(h 'as
mentioned earlier$ 4o it is identi(al to its indi0iduals in the e6ternal 'orld and the distin(tion
bet'een them is throu-h spe(ifi( a((idents! for it is not permissible that the distin-uisher be itself
or one of its indi0iduals$
It (annot be said that if entities of substan(es differed onl" 'ith respe(t to their a((identals! the"
'ould not differ in their essen(es as 'ell! but 'ould be shared in the 'a" that indi0idual humans
share a sin-le realit" >humanness?$ We respond that all substan(es share the realit" of
substantialit"! :ust as the indi0iduals of a t"pe (na$!a) share the realit" of the t"pe$ The distin(tion
bet'een their essen(es follo's their a(9uirin- their essen(es sin(e a t"pe does not be(ome a t"pe
e6(ept b" uni0ersal a((identals atta(hed to the realit" of the substan(e! :ust as an indi0idual does
not be(ome an indi0idual e6(ept b" parti(ular a((identals atta(hed to the realit" of the t"pe$
#o "ou not see that 'hen spee(his asso(iated 'ith an animal it is (alled a human! and 'hen
nei-hin- is asso(iated 'ith it! it is (alled a horse! and 'hen bra"in- is asso(iated 'ith it! it is (alled
a donke"$ 5a(h 9ualit" is an a((idental$ Thus! if one 'ishes to predi(ate (on-ruentl"! he must use a
deri0ation! so as to sa"! <A human is a speakin- animal!= and a <horse is a nei-hin- animal$=
4pee(h is predi(ated throu-h its deri0ation sin(e <spee(h= is predi(ated (on-ruentl"$ That 'hi(h
possesses spee(h! meanin- speaker! is identi(al 'ith the animal 'hi(h is in the e6isten(e of man!
e0en if >animal? is more -eneral than man$ For this reason! >spee(h? is predi(ated of >animal?
insofar as it is 'hat it isE there is nothin- other than animalit" and spee(h$
Therefore! it is kno'n that the (on(eptual (ompound is onl" bet'een the nature of animalit" and
the nature of spee(h and nothin- else$ The former is shared and the latter is not$ This does not
ne(essitate in the (omposition of substan(e to be of substan(e and a((ident! be(ause that 'hi(h
has spee(h is the substan(e and not the (ompound! su(h as an indi0idual$
The differen(e bet'een (on(epts of t"pe and (on(epts of indi0idual is that the former is the
:oinin- of a uni0ersal to a uni0ersal so that it does not remo0e it from its uni0ersalit"$ The latter is
the :oinin- of a parti(ular 'ith a uni0ersal! 'hi(h remo0es the latter from its uni0ersalit"$
The -eneral a((ident is that 'hi(h in(ludes t'o or more realities! and the propert" (khassa) is that
'hi(h is distin-uished b" sin-le realit"$ The former is like 'alkin- or sensin- and the latter is like
spee(h or lau-hter$ That 'hi(h possesses ambulation is (alled <'alker= throu-h the -eneral
a((ident! and that 'hi(h en-a-es in lau-hter is (alled <lau-her= throu-h the propert"! a((ordin-
to the spe(ulati0e thinkers$ The" are identi(al 'ith animal and human in e6ternal e6isten(e and
not somethin- superadded and e6ternal to either of them! e0en thou-h (on(eptuall" the" are
more -eneral than both$ Therefore! that 'hi(h is a -eneral a((ident in relation to t"pes is a
differentium -eneratin- t"pe in relation to the -enus under 'hi(h these t"pes are subsumed! and
that 'hi(h is a propert" is a differentium for the t"pe$
Predi(atin- spee(h for human b" a (on-ruent predi(ation pre(ludes one from sa"in-! <4omethin-
that speaks is another 9uiddit" 'hi(h is predi(ated for human be(ause their e6isten(e is united$=
This is be(ause the predi(ation of a 9uiddit" for somethin- that is distin(t from it is impossible$
7nit" of e6isten(e does not enter >predi(ation?! sin(e predi(ation is for 9uiddit" not e6isten(e$
Were this permissible! it 'ould be permissible to predi(ate the parts of the 9uiddit" as 'ellB
(ompounded from e6istin- partsBfor it 'hen it e6ists as sin-le e6istent! the e6isten(e of the
(ompound$
It should not be ima-ined that the prin(iple of spee(h! 'hi(h is the rational soul! does pertain to
the animal >itself?! so that >spee(h? atta(hes to it and an animal be(omes a human throu-h itE e0en
thou-h it is not appropriate for bein- the differentium be(ause it is an independent e6istent in the
e6ternal 'orld$ .ather this prin(iple is 'ith e0er"thin-! e0en the inanimate ob:e(ts as 'ell! sin(e
e0er"thin- has a share in the realms of #ominion (malakut) and In0in(ibilit" (&abarut)
That 'hi(h affirms this (omes from the 'ellsprin- of prophethood! the 'ho 'itnesses ob:e(ts b"
their realitiesBpea(e be upon himBsu(h as the speakin- of animals and inanimate ob:e(ts 'ith
him! and Fod sa"s! <There is nothin- e6(ept that it e6tols &is praise! but "ou do not understand
their -lorifi(ation=@al-4sra: NNA$ The manifestation of spee(h for ea(h is in a((ordan(e 'ith the
di0ine (ustom and norm! 'hi(h depends on e9uilibrium in the human (onstitution$ As for the
perfe(ted ones this is not the (ase be(ause of their bein- a'are of the hidden aspe(ts of thin-s and
per(ei0in- their spee(h$
What the later s(holars said! <The meanin- of <nut%= is per(ei0in- uni0ersals and not spee(h!= in
(ontra0ention to (ommon usa-e! does not assist them$ This is be(ause >their premise? is that the
rational >soul? is onl" posited for humans! but the" do not ha0e proof for it nor do the" ha0e an"
a'areness that the animals do not per(ei0e uni0ersalsE the i-noran(e of a thin- does not ne-ate its
e6isten(e! and deepenin- one*s -a;e on 'hat remarkable thin-s the" e6hibit re9uires that the"
per(ei0e uni0ersals$ Furthermore! it is not possible to per(ei0e the parti(ular 'ithout its uni0ersal!
sin(e the parti(ular is the uni0ersal 'ith indi0iduation$ And Allah is the Fuide$
Another Remark
Vust as the a((ident b" its essen(e! seeks the lo(us in 'hi(h it subsists! 'hi(h is the substan(e!
like'ise the substan(e b" its essen(e seeks the a((ident to manifest throu-h it! rather it is the
(ause for the e6isten(e of the a((ident and its seekin- it$ This results in an inseparable relationship
bet'een them$ 5a(h of them is di0idedBb" a t"pe of di0isionBinto that 'hi(h is substan(e and
a((ident in the intelle(t and that 'hi(h is substan(e and a((ident in the e6ternal 'orld$
The former are the Immutable Ar(het"pes of substan(e and a((ident 'hi(h e6ist on the plane of
di0ine kno'led-e! the -enera and differentia predi(ated (on-ruentl" for spe(ifi( t"pes$ The latter
are substan(es and a((idents in the e6ternal 'orld! for that reason substan(e is defined as a
9uiddit" 'hi(h does not inhere in somethin- else! or an e6istent that does not ha0e a lo(us! and
a((ident is in the (ontrar"$ Combination of t'o substan(es or more of the first t"pe does not
ne-ate the predi(ation for its sub:e(t su(h as animal and spee(h! 'hi(h are predi(ated of human$
Necessit# Contingenc and Impossi$ilit:
4in(e the 4ha"khBma" Fod be pleased 'ith himBhas mentioned in his book ne(essit" in itself and
ne(essit" b" somethin- else! (ontin-en(" and the (ontin-ent! and impossibilit"! 'e ha0e e6plained
these three relations in the follo'in- 'a"$ We sa"+ 1e(essit"! (ontin-en(" and impossibilit"! in
that the" are pure rational relations! ha0e no reali;ation in the entities in the 'a" a((idents are
reali;ed in their e6ternal lo(i$ The" do not ha0e e6isten(e e6(ept in the minds be(ause the" are
states that follo' upon the unseen essen(es 'hi(h are permanent on the plane of kno'led-e$ The"
are 0ie'ed 'ith respe(t to their e6isten(es in the e6ternal 'orld! su(h as (ontin-en(" for the
(ontin-ent and impossibilit" for the impossible! or 'ith respe(t to their bein- identi(al 'ith that
essen(e! su(h as ne(essit" for ,ein- 9ua ,ein-$ For! &e is ne(essar" b" &is 5ssen(e and &is
ne(essit" is not be(ause of e6ternal superadded e6isten(e$
Thus! ne(essit" is the ine0itable self-ne(essitation intrinsi( to the essen(e and its reali;ation in the
e6ternal 'orld$ Impossibilit" is the ine0itable self-ne(essitation of none6isten(e in the e6ternal
'orld$ Contin-en(" is the absen(e of self-ne(essitation of either e6isten(e or non-e6isten(e$ ,oth
(ontin-en(" and impossibilit" are pri0ati0e attributes in that the" predi(ate ne-ati0el" of their
sub:e(ts e6ternal e6isten(e! 'hereas! ne(essit" is a positi0e attribute$ Furthermore! it (annot be
said that the impossible thin-s ha0e no essen(e! and therefore (annot ne(essitate an"thin-!
be(ause! as mentioned pre0iousl"! there are t'o t"pes! a t"pe h"pothesi;ed b" the mind but has no
essen(e and one 'hi(h is >e6istentiall"? established! or are rather di0ine names$
It 'as mentioned in the (hapter of the Immutable Ar(het"pes that ne(essit" en(ompasses all
e6ternal and noeti( entities sin(e a thin- 'hose e6isten(e is not ne(essitated does not (ome into
bein-! either in the e6ternal 'orld! or in the mind$ Thus! ne(essit" (an be subdi0ided into
ne(essit" in itself! and ne(essit" b" somethin- else$
8no' that this di0ision is onl" 'ith respe(t to the distin(tion bet'een lordship and ser0itude$
&o'e0er 'ith respe(t to absolute oneness! there is no ne,essity by somethin2 else" but onl" by the
7ssen,e 50er"thin- that is ne(essar" b" somethin- else is (ontin-ent b" essen(e! and (ontin-en("
has also en(ompassed it$ The reason for its bein- des(ribed b" (ontin-en(" is to distin-uish it$
Were it not for this distin(tion! e6isten(e 'ould be e9ui0alent to &is essential ne(essit"$
4in(e the ori-in of these three relations is the plane of kno'led-e! some of the -reat s(holars ha0e
maintained that the plane of (ontin-en(" is the same as the plane of kno'led-e$
50en if these rational dis(ussions that ha0e been mentioned in this (hapter as 'ell as the pre0ious
(hapters (ontra0ene 'ith the apparent tea(hin-s of spe(ulati0e philosoph"! the" are in fa(t its
spirit from the li-hts of the propheti( presen(es! 'ho are kno'led-eable of the de-rees of
e6isten(e and their (on(omitants$ For that reason! the people of Allah ha0e not abstained from
dis(losin- them! despite the re:e(tion of their ideas b" the pseudo-philosophers and their
imitators$ And Allah is the Truth and -uides to the path$
Conclusion Concerning 0ntification:
8no' that entifi(ation is that 'hi(h distin-uishes a thin- from somethin- else! su(h that it does
not share it 'ith another thin-$ It ma" be identi(al 'ith the essen(e su(h as the entifi(ation of
1e(essar" ,ein- 'hi(h distin-uishes it b" means of its 5ssen(e from other than it! and the
entifi(ation of the Immutable Ar(het"pes in kno'led-e! for the" are also identi(al 'ith their
essen(es! sin(e ,ein- 'ith a spe(ifi( attribute on the plane of kno'led-e be(omes 5ssen(e and an
Immutable Ar(het"pe$ It ma" be somethin- additional to essen(e pertainin- to it alone 'hi(h
distin-uishes it from others! in the same 'a" as a 'riter is distin-uished from an illiterate in the
attribute of 'ritin-$ It ma" result from an attribute not pertainin- to it! su(h as an illiterate 'ho is
distin-uished from a 'riter insofar as he (annot 'rite$ The former in(ludes (onsiderin- the
presen(e of an attribute 'hile not (onsiderin- the la(k of another attribute! su(h as Oa"d*s abilit"
to 'rite 'ithout (onsiderin- his la(k of abilit" for tailorin-! or (onsiderin- the presen(e of an
attribute 'hile at the same time (onsiderin- his la(k of another attribute$
5ntifi(ation that is addition to essen(e ma" be either e6istentiall" positi0e or ne-ati0e! or ma" be a
(ompound of positi0e and ne-ati0e$ Jne t"pe ma" en(ompass all other t"pes be(ause a human! for
e6ample! distin-uished in essen(e from a horse! and b" the presen(e of an e6istential attributeBin
one of his manifestationsBis distin-uished e6ternall" throu-h another e6istential attribute! su(h
as mer(iful Oa"d and oppressi0e SAmr$ That 'hi(h is apparent b" means of an e6istential attribute
is distin-uished from that 'hi(h is apparent from a non-e6istential attribute! like the most-
kno'led-able and the utterl" i-norant$ Hike'iseT a 'riter 'ho is not a tailor is distin-uished from
a tailor 'ho is not a 'riter b" a e6istential attribute in addition to the non-e6isten(e of another
attribute! and 0i(e-0ersa$
5ntifi(ations additional >to essen(e? are all (on(omitants of ,ein-! :ust as non-e6istential
attributes differin- from one another are distin(t from the aspe(t of its mental e6isten(e of the
per(ei0er! or from the aspe(t of its properties$ Therefore! it (annot be said that 'ere distin(tion
bet'een entities onl" due to their entifi(ation! the" 'ould not differ 'ith respe(t to their
essen(esE rather! their essen(es are shared in the same 'a" that indi0idual human bein-s share a
unified realit"$ We sa" that essen(es be(ome essen(es onl" b" noeti( entifi(ation! 'hereas! before
entifi(ation! the" are none other than the di0ine 5ssen(e! 'hi(h is absolute bein-! as mentioned b"
the prophet @pea(e and blessin- be upon himA! <Allah 'as! and there 'as nothin- else 'ith &im$=
Therefore it is established that the distin(tion of entities b" their essen(es is first and foremost!
due to the entifi(ation 'hi(h makes essen(es essen(es! in the same 'a" that indi0iduals are
indi0iduated b" spe(ifi( 9ualities! not that the" ha0e essen(es that are distin(t in essen(e and
attributes$ And Allah kno's best$
Ch$ 56position of the 7ni0ersal Worlds and the Fi0e #i0ine Planes
Shaykh al-Akbar Mohyiddin ibn al-Arabi
Fusus al-Hikam (Pearls of Wisdom)
Translation: Dr Mukhtar Hussain Ali
The 'ord Salam @'orldA bein- deri0ed from the 'ord Salama" le6i(all" si-nifies <that throu-h 'hi(h
somethin- is kno'n!= and te(hni(all" si-nifies! <e0er"thin- other than Allah$= This is be(ause
'hat is kno'n throu-h it is Allah! 'ith respe(t to &is names and attributes! sin(e throu-h ea(h
indi0idual in the 'orld a name amon- the di0ine names is kno'n! be(ause it is lo(us of
manifestation of a spe(ifi( name amon- them$
Throu-h real substan(es and t"pes the 7ni0ersal 1ames (al-asma al-kulliyah) are kno'n! e0en
throu-h animals (onsidered (ontemptible b" la"men su(h as the fl"! the mos9uito! and the flea!
et($B are kno'n names for 'hi(h the" are a manifestation$
The First Intelle(t is a uni0ersal 'orld be(ause of its en(ompassin- uni0ersal realities of e6isten(e
and their forms b" 'a" of (olle(ti0it"E the name! the %er(iful (al-*ahman) is kno'n throu-h it$
The 7ni0ersal 4oul is also a uni0ersal 'orld be(ause of its en(ompassin- the parti(ulars of
'hate0er is en(ompassed b" the First Intelle(t b" 'a" of differentiationE the name! the
,enefi(ent (d-*ahim) is kno'n throu-h it$
The Perfe(t &uman (al-insan al-kamil) is a uni0ersal 'orld be(ause he unifies them all b" 'a" of
(olle(ti0it" 'ith respe(t to his spirit and b" 'a" of differentiation 'ith respe(t to his heart$
Throu-h him the name! Allah is kno'n! 'hi(h en(ompasses all the names$
If e0er" indi0idual in e6isten(e is a si-n for a di0ine name! and e0er" name bein- en(ompassed b"
the 5ssen(e 'hi(h in(ludes its names! also in(ludes them! then ea(h indi0idual in e6isten(e is also
a 'orld throu-h 'hi(h all the names are kno'n$ Therefore the 'orlds are infinite! from this
perspe(ti0e$ &o'e0er! sin(e the di0ine uni0ersal planes are fi0e! there are also fi0e uni0ersal
'orlds! in(lusi0e of e0er"thin- other than them$
The first uni0ersal plane is the plane of the Absolute 7nseen! and its 'orld is the 'orld of
Immutable Ar(het"pes in the plane of the >di0ine? kno'led-e$ In (ontrast to it is the plane of the
Absolute Iisible (al-shahdda)O and its 'orld is the 8in-dom (al-mulk)
The relati0e 7nseen plane (an be di0ided into that 'hi(h is (loser to the Absolute 7nseen! its
'orld is the 'orld of the spirits of In0in(ibilit" (al-&abarut) and #ominion (al-malakut)" that is! the
'orld of immaterial intelle(ts and soulsE and that 'hi(h is (loser to the Iisible 'hi(h is the
Ima-inal .ealm (al-mithal)
The relati0e 7nseen is di0ided into the t'o (ate-ories be(ause spirits ha0e ima-inal forms
(orrespondin- to the Absolute Iisible 'orld! and a noeti( immaterial form (orrespondin- to the
Absolute 7nseen$
The fifth >plane? is the totalit" of the four pre0ious planes! and its 'orld is the 'orld of the human
bein- 'ho is the (olle(ti0it" of all the 'orlds and 'hate0er the" (ontain$
The 'orld of 8in-dom (al-mulk) is a manifestation of the #ominion (al-malakut)" 'hi(h is the
AbsoluteIma-inai.ealm! 'hi(h in turn is a manifestation of the 'orld of the In0in(ibilit" (al-
&abarut)" that is! the realm of immaterial bein-s! and it is a manifestation of the Immutable
Ar(het"pes! 'hi(h is a manifestation of the 'orld of di0ine names and the plane of 7nit"! 'hi(h is
a manifestation of the plane of the 4in-ularit"$
Remark
Dou must kno' that these 'orlds! their uni0ersals and parti(ulars are all di0ine books! for their
en(ompassin- &is Complete Words(kalimat al-tammat)sin(e the First Intelle(t and the 7ni0ersal
4oulBboth forms of the %other ,ook! 'hi(h is the plane of >di0ine? 8no'led-eBare both di0ine
books$
It ma" be said! that that First Intelle(t is the <%other ,ook= for its en(ompassin- thin-s b" 'a" of
(olle(ti0it"! and the 7ni0ersal 4oul is the <%anifest ,ook= for their appearin- there as parti(ulars!
and the <,ook of5ffa(ementand 5stablishment= (mah$ 'aal-ithbat)is the plane of the 4oul
impressed upon the 7ni0ersal ,od"! 'ith respe(t to its asso(iation 'ith en-endered thin-s$
This book of5ffa(ementand 5stablishment o((urs for indi0idual forms that are in it! 'ith respe(t to
their (on(omitant states arisin- from their essen(es be(ause of their essential re(epti0it"! their
appearan(e (onditioned b" the (onfi-uration of (elestial spheres 'hi(h prepare the essen(es to
(lothe themsel0es in those forms to-ether 'ith their states from the di0ine emanation of the
1ame! the #ire(tor (al-mudabbir)" the 5ffa(er (al-mahi)" the 5stablisher (al-muthabbit)" the
A((omplisher of 'hat &e 'ills (al-fa!aal li ma yasha)" et($
The Perfe(t &uman is a book (omprehendin- the aforementioned books be(ause he is the repli(a
of the Freat World! as mentioned b" the di0ine -nosti( Ali ibn Abi Talib @al-)a"ra'aniA!
Dour illness is from you but you do not feel it Dour ,ure is from you but you do not see it Do you su66ose that
you are a small 6arti,le While ,ontained $ithin you is the ;reat World Dou are the Manifest 1ook
$hose Cetters brin2 forth the hidden
The 4ha"kh 'ritesBma" Fod be pleased 'ith him+
4 am the .uran and the se5en 5erses The s6irit of the s6irit" not the s6irit of 5essels My heart resides near the
ob&e,t of my 5ision Witnessin2 Him" thou2h my s6ee,h is $ith you
Thus! from the aspe(t of his spirit and intelle(t he is the noeti( book! (alled the <%other of the
,ook!= from the aspe(t of his heart! he is the <,ook of the Fuarded Tablet!= and from the aspe(t of
his soul! he is the book of <5ffa(ement and 5stablishment!= for these are noble pa-es! ele0ated and
pure! that none shall tou(h it nor per(ei0e its se(rets and its meanin-s sa0e those purified from
the 0eils of darkness$
The books that ha0e been mentioned are the essential di0ine books$ As for their bran(hes! the" are
all that is in e6isten(e! (onsistin- of the intelle(t! the soul! the spiritual and bodil" po'ers! and
others! for the" are amon- the thin-s in 'hi(h properties of e6istents are ins(ribed! either entirel"
or in part! 'hether in (olle(ti0it" or in differentiation$ The least thereof is the ins(ription of la's
deri0in- from those books$ And Allah kno's best$
Another Remark
Dou must kno' that the relation of the First Intelle(t to the Freat World and its realities is
identi(al 'ith the relation of the human spirit to the bod" and its po'ers! and that the 7ni0ersal
4oul is the heart of the Freat World :ust as the .ational >soul? is the heart of man$ For that reason!
the 'orld is (alled the <Freat &uman$=
It should not be ima-ined that the forms that the First Intelle(t (ontains in (olle(ti0it"! and the
7ni0ersal 4oul (ontains in differentiation! are other than its realities! su(h that forms separated
from their realities emanate from Allah! the Florified! to ea(h of those t'o$ .ather! effusion of
those forms in both (onsists of the en-enderin- of those realities in them$ All realities that e6ist in
the e6ternal 'orld are like shado's of those forms! sin(e the" are the ones that appear in the
e6ternal 'orld b" 'a" of manifestin- themsel0es in them >First Intelle(t and 7ni0ersal 4oul? first
and the" >intelle(t and 4oul? attain the kno'led-e of them >e6ternal forms? b" means of the forms
themsel0es that are emanated to them and not b" forms e6tra(ted from the e6ternal 'orld$ Those
realities are identi(al 'ith the realit" of the First Intelle(tE rather the" are identi(al 'ith ea(h
'orld 'ith respe(t to absolute ,ein-! e0en ifBfrom the perspe(ti0e of their entifi(ation and state
of bein- kno'nBthe" are different$ For 'e ha0e mentioned that all realities return to absolute
,ein- 'ith respe(t to essen(e! and ea(h of them is identi(al 'ith the other 'ith respe(t to ,ein-!
e0en thou-h the" are distin(t 'ith respe(t to entifi(ation$
Furthermore! >the First Intelle(t? is the first form appearin- in the e6ternal 'orld on the di0ine
plane$ We ha0e mentioned that the realities of the names at this de-ree are from one perspe(ti0e
identi(al 'ith it and are from another perspe(ti0e distin(t from itE su(h is also the (ase for its
manifestation$ The unit" of realities in it >First Intelle(t? is the same as the unit" of all of the
(hildren of Adam in Adam before their entifi(ation! e0en thou-h 'ith respe(t to their identities
the" are disparate at their manifestation$ In fa(t! it >First Intelle(t? is the true Adam! (onfirmed b"
his sa"in-! <The first thin- that Allah (reated 'as m" li-ht$=
The distin(tion b" 9uiddities is like the distin(tion b" identities! for both e6press that b" means of
'hi(h a thin- is 'hat it is$ The differen(e the t'o is that 9uiddit" is used for uni0ersals and
identit" is used for parti(ulars$
SIt (annot be said that the (hildren of Adam are unified in relation to t"pe (na$!a) be(ause
9uiddities differ b" their essen(es and (annot be united$ Further 'e ha0e mentioned that
9uiddities are spe(ifi( noeti( e6isten(es that are entitled as dis(rete uni0ersals but are united in
,ein- 9ua ,ein-$
#istin(tion in the mind bet'een the kno'er and the kno'n does not ne-ate unit" in ,ein-! :ust as
ra"s of the sun durin- the da" or on a moon-lit ni-ht are e6istentiall" one! e0en thou-h the mind
:ud-es the li-ht of the sun or the moon to be other than the li-ht of the star$ The essential unit" of
the thin-s kno'n b" kno'led-e and the kno'er is onl" the unit" of attributes! names and entities
in the .eal! and nothin- else$
4u(h is the (ase for the forms a(9uired in e0er" 'orld! 'hether the" are e6trapolated or not! for
the" are not di0ested from their realities! be(ause :ust as the" e6ist in the e6ternal 'orld the"
e6ist in the noeti(! the ima-inal and the mental 'orlds$ A(9uirin- the form of a thin-Bdi0ested
from its realit"Bdoes not result in kno'led-e of it ne(essaril"! sin(e the form is other than it!
a((ordin- to the >philosophers?$
%an! for his bein- the repli(a of the Freat World! (ontains all the realities in it! and the" are
identi(al 'ith him! in one respe(t! for the reasons mentioned abo0e$ 1othin- 0eils him from them
e6(ept the elemental plane$ Thus! to the e6tent that 0eils are remo0ed realities are manifested in
him! so that his state (on(ernin- the ob:e(ts of his kno'led-e is like that of the First Intelle(t$
In a(tualit"! his kno'led-e is also a(ti0e 'ith respe(t to his station >spirit? and passi0e from
another perspe(ti0e$ In fa(t! it is more fittin- to des(ribe him as ha0in- a(ti0e kno'led-e than the
First Intelle(t be(ause he is the 0i(e-erent and -o0erns all of the 'orlds$
The truth of this statement and of 'hat has been mentioned pre0iousl" 'ill onl" be re0ealed for
one 'hose a(ti0e realit" appears for him and the oneness of bein- manifests for him in the le0els
of 'itnessin-$ 4in(e Allah*s kno'led-e is identi(al 'ith &is 5ssen(e as 'ell as the ob:e(ts of his
kno'led-e! distin(tion is due onl" to &is parti(ular manifestations$ And Allah kno's best$